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int^rieure. 

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plaire qui  sont  peut-6tre  uniques  du  point  de  vue  bibli- 
ographiique,  qui  peuvent  modifier  une  image  reproduite. 
ou  qui  peuvent  exiger  une  modification  dans  la  mAtho> 
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film^es  deux  fois  afin  d'obtenir  la  meilleure  image. 
possft)le. 


This  item  i«  fllmtd  M  th«  rtduetim  ntio  chtekMl  bciew  / 

C«  documtnt  Mt  ffiin«  au  tatix  dt  rMtwtien  intfquA  cMMteiM. 


Th«  copy  fiimvd  h«ra  hat  b—n  r«prp4ue«d  thanlw 
to  tho  gonorosity  of: 

Stauffer  Lfbrary 

Th«  imagM  appearing  hara  ara  tha  baat  quality 
poMibIa  contidaring  tha  condition  and  lagibility 
of  tha  original  copy  and  in  kaaping  with  tha 
filming  contract  apadficationa. 


Original  copiaa  in  printad  papar  eovara  ara  fNmad 
beginning  with  tha  front  covar  and  anding  on 
tha  laat  paga  with  a  printad  or  illuatratad  impraa- 
sion.  or  tha  back  covar  whan  appropriate.  All 
othar  original  copiaa  ara  filmad  baginning  on  tha 
firat  paga  with  a  printad  or  illuatratad  impraa- 
•ion,  and  anding  on  tha  laat  paga  with  a  prlmod 
or  illuatratad  impraasion. 


Tha  laat  racordad  frama  on  aach  microficha 
shall  contain  tha  symbol       (moaning  "CON- 
TINUED"), or  tha  symbol  ▼  (moaning  "END"), 
whichavar  applies. 

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baginning  in  the  upper  left  hend  corner,  left  to 
right  and  top  to  bottom,  as  many  frames  as 
required.  The  following  diagrama  illuatrata  tha 
method: 


L'exemplaire  filmi  fut  raproduit  griet  i  la 
g4n4rosit*  de: 

StMiffer  Library 
Qimm's  ttilvmrslty 

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eonformit*  avac  las  conditions  du  contrat  da 
fHmaga. 

Laa  axemplaires  origineux  dont  la  couverture  en 
pepier  est  imprim«e  sont  filmte  en  commencant 
par  la  premier  plat  et  en  tarminant  soit  par  la 
damlAra  page  qui  eomporta  una  ampreinte 
d'impression  ou  d'illustration.  soit  par  la  second 
plat,  selon  le  cas.  Tous  les  autras  axemplaires 
origineux  sont  filmte  en  commanaant  par  la 
premiare  paga  qui  eomporta  una  ampreinte 
d'impraaaion  ou  d'illuatration  at  an  tarminant  par 
la  darni«re  paga  qui  eomporta  una  tatia 
ampreinte. 

Un  dee  symboles  suivants  apparaitra  sur  la 
darniire  image  de  cheque  microfiche,  seion  ie 
cas:  le  symbols  — ^  signifie  "A  SUIVRE".  la 
symbola  ▼  signifie  "FIN". 

Les  cartes,  pienchas.  tableeux.  etc..  peuvant  *tra 
filmte  A  das  uux  da  rMuction  diffarents. 
Lorsquo  le  document  eat  trap  grand  pour  itre 
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de  I'angia  supArieur  gauche,  de  gauche  i  droite, 
et  da  haut  an  bas,  en  prenant  la  nombra 
d'imagaa  nAcassaira.  Laa  diatrammoa  suivanta 
iUuatrant  la  mOthoda. 


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The  Menage  of  the  Disdplet 
for  the  Union  of  the  Church 


by  Peter  AtnsUe 
lee  the  last  pages 
of  thii  Tohinic* 


Lttturis  DtUvtrtd  Beftrt  tJu  Y*U 
Dipmity   SM,   Htw  Uspm 

The  Message  of  the  Disciples 
for  the  Union  of  the  Church 

Ine&u&ig  Their  Or^mtiUulmy 


PETER  AINSLIE 

Mmister  ChristUn  Ttmpk,  Baltimert,  M*  "Igndg 
Prtsidtut  C»mmissi$»  $»  ChriitioM  Umu»  «"  tkt 


^tw  Ymk       Chicaoo  TmoMio 
Fleming    H.    Rorell  ConiiNUiy 

LONDOK  AMft  FnillMWl 


Copyright,  i9»3.  by 
FLEMING  H.  REVELL  COMPANY 


New  York:  i$8  Fifth  Avenue 
Chicago:  135  North  Wabash  Ave. 
Toronto:  35  Richmond  Street,  W. 
London:  ai  Paternoster  Square 
BiSnbiBsii:    100  Prinon  Street 


/  3  '     ^  7  3 


To  my  gram^atker 
Peter  Ainslie 

a  Presbyterian,  then  a  Baptist,  then  a  Disciple 
rf  Christ  and  all  the  time  a  ChristisM ; 

and  to  my  father 
Peter  Ainslie 

if  Dumuville,  Virginia  {1816-1887),  a  Dis- 
dplt  of  Christ  and  always  a  Christian,  hth 
ministers  tf  the  Gtsfe/  and  hth  thrn^htttt 
tkrir  Bpts  nwrtrnwedh  etnmUudtt  ikt  utim 
^thtSfUtdkmt^Gtd 


70682 


Foreword 


ON  tiM  dediioii  to  pnblith  theM  lectures 
in  book  fonn,  the  lectnrer  Mked  a  com- 
mittee of  well-known  Disciples  of  Christ, 
representing  the  Eist,  Middle  West  and  South- 
west of  the  United  States,  to  pass  on  the  cor- 
rectness of  the  interpretation  of  the  message, 
origin  and  historjr  of  the  Disciples  herein  given 
in  order  that  it  may  not  rest  upon  the  bore  words 
of  the  lecturer.  This  oommittae  «v<«»^Ttff|  of 
F.  D.  Kershner,  president  Texas  Christian  Unl. 
versity,  Fort  Worth,  Texas;  F.  W.  Bumham, 
minister  First  Christian  Church,  Springfielf*  111., 
and  E.  B.  Bagby,  minister  Twenty-Fifth  eet 
Christian  Chwch,  Baltfanore,  Md,  aj»d  the^  are 
of  one  aoooid  hi  their  approval  Itoiily  remafais 
for  the  leetufer  to  acknow]ed:<i«  his  )l  iehtedness 
to  these  gentlemen  for  their  c  Afftesy  and  many 
valuable  suggtstioni. 

PBTBR  AmsLiB. 


Contents 

Lecture 

I.  The  Message  of  the  Disapus  of 

Christ 

 II 

II.  The  Origin  of  the  Disciples  of  Christ  51 

III.  The  History  OF  THE  Disciples  OF  Christ 
Appendix  

(a)  The  Last  Will  and  Testament 

OF  THE  Springfield  Presbytery  141 
(6)  A  Declaration  and  Address  .  145 
(c)  Bibuography      .      .      .  ,3,, 


91 
«39 


P 


THE  MESSAGE  OF  THE  DISCIPLES 
CHRIST 

^    J»  j» 

LECTURE  ONE 


ThcMcssagcof  the  Disciples  of  Christ 

IN  giving  the  message  of  the  Disciples,  I  hope 
that  I  shall  not  drop  into  the  error  of  giving 
the  message  of  the  men  who  Uved  a  hundred 
years  ago^  or  even  of  the  if«i  who  Uved  in  the 
last  decade,  for  to  be  true  to  my  Lord  Jesus  and 
my  fellows,  it  must  be  borne  in  mind  that  our 
widening  experiences  change  the  horizon  of  our 
belief.    Were  I  to  be  otherwise.  I  would  dishonour 
the  nwmory  of  my  fadier  and  my  grandfather, 
both  of  whom  were  ministers  amongthe  Disciples, 
the  latter  pleading  for  a  united  Church  by  a 
return  to  the  Scriptures  in  association  with  the 
Haldanes  m  Scotland,  the  year  that  Campbell 
wrote  his  Declaration  and  Address.    To  be  other- 
wise  I  would  dishonour  both  the  fundamental 
pnnaptes  ^  the  Disciples  and  the  momory  of 
Alexander  Caxapbdi  himself,  who  said :    I  have 
endeavoured  to  read  the  Scriptures  as  though 
no  one  had  read  them  before  me;  and  I  am  as 
much  on  my  guard  against  reading  them  to-day 
through  the  medium  of  my  own  views  yesterday 
or  a  wwkago,  as  I  am  against  being  influenced 
Dy  any  foreign  name,  authority  or  systems  what- 
soever." 

This  marked  distiactbr  CampbeU',  conception 


14   The  Message  of  the  Disciples  of  Chrut 

both  of  the  message  and  of  the  ipiilt  of  the  mote* 
ment  of  which  he  was  the  recognized  leader  for 
more  than  half  a  century,  and  likewise  it  is  the 
position  of  all  students  who  are  seeking  to  know 
God  better,  irrespective  of  systems  of  theology 
or  the  interpfelstioiis  of  yesJerday.  Conditions 
change,  human  opinions  change,  interpcetatkmt 
change,  only  the  Bible  is  the  cfaangefan  book. 

I 

One  of  the  greatest  hindrances  to-day  to  Chris- 
tian union  is  that  the  various  communions  have 
stuck  theur  stakes  somewhefe  in  the  past,  may 
be  centuries  ago,  around  the  thoughts  d  their 
founders,  as  though  those  men,  godly  as  th^ 
were,  were  as  infallible  as  the  writers  of  the  New 
Testament,  and  the  result  is  that  every  advance  is 
made  in  the  face  of  protests.  I  do  not  say  that 
the  Disdpres  are  entu-ely  free  from  this  same 
spkit,  for  we  are  but  men.  Sometimes  among 
us  there  is  a  dispositicm  to  quote  what  the 
fathers  sa;-  as  a  rallying  cry  and  a  wammg  not 
to  go  beyond  their  thoughts  and  practices.  But 
from  whatever  source  it  comes,  it  is  an  old  story 
—old  as  the  human  race.  Paul  contended  against 
it,  as  did  Wydi^  Copernicus,  GaUleo,  Luther.  Cal- 
vm,  Milton,  Wesley  and  Campbell,  and  every  sou! 
that  has  dared  to  look  out  of  its  day  mto  the 
morning  of  another  has  had  to  fight  it  Whethtf 


The  Mange  of  the  Disciples  of  Christ  is 

done  by  the  Disdples  or  any  other  communioiL 
U  i.  a  violation  of  the  principles  of  pro^^^^ 
•ame  proonsi  that  we  ^  in  c 
oenaation.  ^  «iai  we  see  in  the  Scriptural  dis- 
Pensation^  the  same  progress  that  we  see  in  the 
laws  of  nature,  the  tame  onmmm  a-*  :  -r 
in  human  thought  ^ 

Re^lul^K!!!  departiOTs. 

had  as  wise  statesmanship  controBed  tte^fcS, 

«»«^  ought  have  been  averted.    But  the 

pwple-s  long  pe«apderi»  for  another  dty  brake 
fort,  a^d  a.  doo»  o.  .he  B«lle  down 

before  f>e  cry  oU  populace  who  itaipl,  ™«ed 
cheekvwhJe  the  bonds  of  serfdom  held  them  it 

,  ™21  ™'  '*''<W»and  been  pope  or  Uo  X 
I«s  extt.,.g,«  «hJ  Tetrt  ta.  boW  ft^  wo„Id 

.nrais,°°,'""!5^"*"«»»-Br^ 

into  a  field  of  martyrdom.  So  of  the  elgtawrtk 
and  mneteenth  centuries.   Had  the  v.S»^ 

U-ology  and  more  loyal  to  ft»te«ant  prii-dple. 


i6   The  Message  of  the  Disciples  of  Christ 

there  would  have  been  no  occasion  for  tnch 
merciless  assaults  upon  creeds  and  fi^ffrfaiitlfal 
authorities. 

But  that  need  not  be  so  again.    One  of  the 
mottoes  of  scientific  advance  clearly  expresses 
nature's  law :  Naiura  mom  fmU  AoAiw^nature 
does  not  take  leaps.   Let  the  law  of  progress 
work  and  its  advance  will  be  as  gentle  as  the 
growth  of  the  grass  beneath  our  feet  or  the  ap- 
pearing of  the  stars  in  the  sky.    These  are  days 
of  calm  thought,  for  we  are  moving  amid  great 
crises.   Flowers  are  growing  and  human  sym- 
pathies are  breaking  out  of  their  accustomed 
boundaries  like  opening  petals  out  of  the  rose- 
bud.  We  are  living  in  a  new  atmosphere,  new 
because  it  is  another  day.    Yesterday  was  good 
enough  for  us  when  we  were  in  it,  but  it  is  not 
good  enough  for  us  to-day  to  go  back  into  it  to 
live,  unless  the  Roman  CathoUc  oppression  of  the 
sixteenth  century  and  the  credal  slavery  of  the 
eighteen  Ji  century  are  better  than  the  freedom 
of  the  twentieth  century.    However,  with  those 
who  prefer  yesterday  over  to-day,  I  have  no 
quarrel,  but  God  is  opening  around  us  the  pages 
of  nature's  commentary  to  remmd  us  of  the  higher 
paths,  where  love  is  law  and  i:»eace  will  be  attained 
through  Jesus  Christ  our  Lend. 

Let  me,  at  the  outset,  attempt  to  correct  two 
erroneous  impressions  regarding  the  Disciples. 
First,  let  me  say  that  the  message  of  the  Dis- 


The  Meii^^  of  the  Dliclplei  of  Chritt  17 
djrfei  b  not  an  invitation  to  all  Christendom 
to  coiM  ovw  and  join  us.   Tliat  is  not  now  and 

and  those  who  have  eo  Interpreted  their  mes^ 
sage  understand  neither  the  message  nor  the 
greater  problem  of  the  union  of  Christendom. 
For  mstance,  if  even  one  of  the  larger  com- 
«^  should  decide  at  their  next  annual 
8»»«ing  to  abandon  aU  of  their  denominational 
machineiy  and  join  the  Disciples,  it  would  well- 
nigh  swamp  us,  for  aheady  we  are  taxed  to  our 
limit,  and  often  beyond  it.  in  our  effort  to  take 
care  of  our  rapidly  growing  membershipu  and 
tOKday  that  condition  presents  the  most  serious 
I»2»>^em  among  us  as  a  separate  com- 
mwdon.   No,  it  Is  not  for  other  communions  to 
come  over  and  jofai  us.  Were  that  true,  our 

tTf^^jr^*^  P^"^*  ^  of  the  papacy  and 
the  Umbetf,  quadrilateml  but  it  malSn^such 

P^.  It  cites  those  facts  upon  which  most 
Chmtians  are  agreed,  leaving  the  interpretation 
of  those  facts  to  private  opinion. 

Ar^  second,  let  me  say  that  because  we  take 
the  New  TMtament  as  our  sole  rule  of  faith  and 
practice  and  wear  the  names  Christfan  and 
Disciples  of  Christ,  we  do  not  claim  that  we  are 
Church  at  the  exclusion  of  others,  neither  do 
we  recognize  that  any  other  communion  can 
cfaim  that  to  itself.   Its  claim  is  as  out  of  place 
Mom  would  be.   We  are  dealing  in  facts,  not 


i8   The  Message  of  the  Disciples  of  Christ 

theories.  The  Church  of  Christ  is  divided  and 
the  Disciples  are  a  society  of  brethren,  seeking  to 
find  the  paths  of  peace,  whereby  the  divided 
Church  may  be  united,  and  we  desire  to  be 
brethien  to  aU  who  are  brethren  in  Christy 
irrespective  of  creeds  or  denominational  names. 
We  believe  that  we  have  made  a  definite 
contribution  to  the  peace  of  Christendom,  but 
we  do  not  believe  that  we  know  it  all.  We 
have  not  stopped  our  search,  but  using  what 
has  been  found  Scriptural  and  reasonable,  and 
against  wliich  the  world's  best  sdioiarship 
and  fdeQr  have  made  no  dissent,  we  are  stUl 
punming  our  task.  We  liave,  however,  no 
schemes  to  work.  We  have  no  wares  to  sell. 
We  have  no  claims  to  any  copyright  of  the  truth, 
nor  are  we  seeking  denGminational  prestige,  nor 
asking  appreciation  of  any  one  for  whatever 
service  we  have  rmdered. 

II  this  movement  iv  of  God,  He  will  not  forget 
us ;  if  it  is  not  of  Him,  we  desire  it  to  be  foi^^otten ; 
but,  believing  that  it  is  of  the  Lord,  we  are 
students  of  the  problem  of  Christian  union  above 
all  other  issues  in  the  Church — not  f  very  Dis- 
ciple, but  thousands  of  us  are  students — not 
inlalliUe  students,  but  students  Ulre  the  rest  of 
mankhid,  and  we  frankly  give  tlus  results  ci  thb 
research  to  the  Church  at  large,  as  Copernicus 
gave  the  results  of  ,his  discovery  to  the  scientists 
of  his  day  and  Columbus,  as  the  results  of  his 


The  Message  oS  the  Disciples  of  Christ  19 

westward  ventuie,  to  the  crown  of  Cutie.  It  it 
then  to  the  divided  Church  to  detennine  whether 
they      anything  worth  while  hi  all  thit  toil  and 

achievement  for  our  common  cause. 

Our  results  may  serve  as  a  basis  to  another 
movement   We  do  not  know  and  we  do  not 
care,  but  that  they  have  a  value  their  history  has 
proven  beyond  question  to  all  unprejudiced  stu- 
dents of  the  union  of  Christendom,  aside  from 
the  fact  that  it  is  the  first  definitely  organized 
movement  in  the  history  of  the  Church  for  the 
healing  of  its  schisms.   All  movements  m  the 
name  of  God  count  for  something,  whether  they 
be  the  Brothers  of  the  Common  Life  with 
Thomas  k  Kempb  writing  his  *'Ifflit8tion  of 
Christ,"  or  the  Pietists  of  the  Lutiieian  Chuicfa 
with  Philipp  Spener  as  court  chaphun  at  Dresden 
pleading  for  genuine  piety  in  religion,  or  the 
Quietists  of  the  Roman  Catholic  Church  with 
Fendon  defendmg  Madam  Guyon's  conception 
of  true  hoUness  against  Bossuet's  assaults. 
Movements  have  come  up  hi  the  Church  Uke 
flowers  m  the  garden.   They  bloomed,  sweet- 
ened the  atmosphere,  dropped  then-  petals  and 
faded  away,  but  the  garden  is  still  here  and  God, 
as  of  old,  walks  in  the  midst  of  it  and  around 
Him  are  new  growths,  and  it  is  to  us  to  find  the 
value  oi what  grows  hi  the  garden.   "What  is  a 
weed,"  said  Emerson,  ''but  a  plant  whose  vir- 
tues have  not  yet  been  discovered?*'  We  are 


20  The  MetMige  of  the  Dilciptes  of  Chrtft 

living  in  the  alphabet  period  of  the  world's  his- 
tory and  to  each  of  us  is  assigned  the  task  of  ar- 
ranging the  letters  in  order  to  read  the  message 
of  ■nodiar't  gmim,  and  to  the  degree  of  God  in 
us  the  letten  speO  the  worth  of  what  wa  read. 

If  it  be  asked  whether  the  interpretation  that 
I  am  now  giving  to  the  message  of  the  Disdplet 
is  universally  believed  and  practiced  by  the 
1,300,000  members,  I  do  not  hesitate  to  say  that  I 
regret  my  answer  has  to  be  in  the  negative,  and 
I  need  not  go  into  the  camet  other  than  to  say 
that  the  tendency  to  legalism  has  often  stolen  the 
spirit  of  catholicity  h-om  the  message  of  the  Dis- 
ciples and  made  it  sectarian  and  weak.  We  are 
a  democracy  with  no  commanding  voice  among 
us  and  consequently  there  are  varieties  of  inter- 
pretatfons,  and  these  in  time  will  settle  them- 
selves. Tha  \  however,  who  diteent  from  my 
interpretatkm  are  no  Im  my  brediren,  and  the 
interpretation  that  I  give  has  back  of  it  the  con- 
viction and  practice  of  hundreds  of  thousands 
in  all  parts  of  the  world,  both  in  the  pulpit  and 
in  the  pew,  whose  lives  and  utterances  are  giving 
vision  and  hope  to  hearts  that  are  sincerely 
yearning  for  peace  in  the  house  of  God 

Christian  union  is  not  a  doctrine;  but,  like 
Christ  Himself,  it  is  a  life,  and  only  this  phase  of 
it  is  the  chief  interest  to  us.  The  Church  is 
divided  by  schism  and  consequently  love  is 
marred,  life  is  weakened  and  th ^  conversion  of 


The  licMge  or  tiie  DiKipkt  of  Chriit  21 


the  woild  it  hindered,  therrfoie  above  aU  the 
other  iMttes  of  Chrietendoan  is  the  noioii  ol  the 
Church  of  God.  I  do  not  meui  a  fedentioa  of 

the  communioos,  at  helphil  as  that  is.  I  do  not 
mean  a  mechanical  union  of  all  Christians,  al- 
though that  is  Jar  better  than  division,  but  I 
mean  nothing  less  than  a  union  like  that  for 
which  Jesus  prayed  and  without  which  the  world 
cannot  be  woo  to  Him.  The  two  great  coin- 
mandments  of  the  Scriptures  are:  **Thootfaalt 
love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy  mind,"  and 
"thy  neighbour  as  thyself."  If  we  have  kept 
only  the  first,  we  have  done  great  violence  to 
the  leoond,  and  history  is  our  solemn  witness. 
No  wonder  Sir  Robert  Waipole  laid:  Don't 
read  history  to  me,  for  I  know  that  it  cannot  be 
true."  But  it  stands  as  a  grim  witnew  to  oar 
fratricidal  struggles,  to  which  Jema  catr.e  to 
bring  cessation. 

Older  than  the  New  Testament  and  above  all 
ordhiances.  stand  these  two  essential  principles 
of  religion,  to  whkh  the  Scriptuiea  'and  ocdi- 
nances  are  but  sf  ants.  One  h  as  rnsf  iiliiil  at 
the  othei-,  and  tr  separate  one  from  the  other 
both  are  weakened.  For  Christianity  to  be 
equipped  for  the  conquest  of  the  worid,  love 
among  Oiristians  ia  as  essential  in  practice  as 
the  belief  that  Jestn  is  the  only  b^:otten  Son  of 
God  is  essential  to  living  fitdi.   It  hi  the  love 


22   The  Message  of  the  DUciples  of  Christ 

that  runs  beyond  all  definitkms  and  systems  of 
theology,  and  he  only  knows  it  who  practices  it 

In  the  apostolic  omception,  schism  in  the  body 
of  Christ,  as  is  expressed  in  present  denomina- 
tionalism,  stands  by  the  side  of  adultery,  drunk- 
enness and  idolatry  and,  writing  to  the  Galatians, 
Paul  boldly  deckired :  "  I  tell  you  before,  as  I 
have  also  told  you  in  time  past,  that  they  which 
do  such  things  shall  not  inherit  the  Idngdom  of 
God."  It  was  a  clear-cut  issue,  and  the  apostle 
sought  to  bring  up  the  conscience  of  the  early 
Church  on  schism  by  the  side  of  its  conscience 
on  the  grosser  sins. 

The  Roman  Catholic  Church  maintained  union 
in  part  by  the  sacrifice  of  liberty,  while  Protes- 
tantism maintained  libertjr  at  the  sacrifice  of 
union,  but  the  time  has  come  when  both  union 
and  liberty  can  be  maintained  in  the  Church  of 
God,  and  the  history  of  nations  is  proving  it. 
The  Church  to-day  has  a  conscience  on  adulte:y, 
drunkenness  and  idolatry  and  would  not  for  a 
moment  tolerate  the  practicing  of  these  sins  on 
the  part  oi  the  ministry  and  the  people.  In  re- 
cent years  there  has  been  a  rapidly  growing  con- 
viction in  all  communions  that  union  is  better 
than  division  and  when  the  whole  Church  has  a 
conscience  on  love  among  Christians,  and  it  is 
bound  to  come,  diviskm  win  be  as  impossible 
then  as  an  adulterous,  drunken  and  idc^trous 
ministry  and  Churdi  is  impossible  now. 


The  Message  of  the  Discipks  of  Chmt  23 

The  prayer  of  Jesus  is:  "That  they  all 
may  be  one;  as  Thou,  Father,  art  hi  Me,  and  I 
in  Thee,  that  they  also  may  be  one  hi  Us :  that 

the  world  may  believe  that  Thou  hast  sent  Me." 
There  can  be  but  one  interpretation  of  that 
prayer  and  that  is  that  the  normal  condition  of 
Christianity  is  one  flock,  and  therefore  denomi- 
nationalism  as  we  have  it  to-day  is  an  abnormal 
product  and  uioompetent  to  carry  out  the  pro- 
gram of  Christ   It  is  an  idle  dream  for  the 
Greek  or  the  Roman  Catholic  or  any  one  oi  the 
Protestant  communions  to  think  of  conquering 
the  world  for  Christ.    It  is  against  Scripture, 
against  history  and  against  reason.   Talk  about 
the  conquest  of  Chma,  India  and  Japan,  we  are 
not  takmg  our  own  home  land  for  Christ,  for  the 
combined  Christian  membership  is  not  a  third 
of  our  population,  and  many  of  these  are  only 
nominal  Christians.   The  chief  explanation  of 
this  condition  is  found  in  the  divisions  of  our 
American  Christianity.   The  world  has  wearied 
of  our  strife,  so  that  whUe  tiie  Church  has  been 
triHuig  my  its  time  with  its  shibboleths,  social- 
ism and  kindred  movements  have  been  rising  in 
Europe  and  America  seeking  to  fir  i  a  basis  for 
the  brotherhood  of  mankind,  just  as  the  inertia 
of  the  Church  of  the  sixth  and  seventh  centuries 
offered  an  opportunity  for  the  rise  of  Mohammed- 
ism  or  anytiiing  else  with  its  panacea  for  human 
discord. 


24   The  Message  of  the  Disciples  of  Christ 

It  cannot  be  denied  that  natural  sociability 
and  mutual  advantage  impel  men  to  union.  It 
is  an  inherent  force  in  human  nature.  One  of 
the  chief  purposes  of  Christianity  is  to  remove 
every  barrier  and  make  it  easy,  permanent  and 
spiritual  for  men  to  comt:  into  a  fellowship  for 
which  they  were  created  and  out  of  it  to  devdop 
into  the  ighest  of  earth's  products.  Instead, 
♦he  schismatic  condition  of  Christianity  is  defeat- 
ing the  purpose  of  its  existence  and  making  the 
impression  upon  unbelievers  that  schism  is  the 
order  of  heaven,  which  the  most  worldly  of  un- 
believers knows  is  not  true  from  his  own  natural 
desire  for  friendliness.  Thus  millions  are  hostile 
to  the  Church  and  see  no  advantage  in  its  ^ow- 
ship. 

The  prayer  of  Jesus  is  the  breath  of  God 
agamst  the  walls  that  divide  the  flock,  whether 
those  waUs  be  built  -upon  national  peculiarities 
or  doctrinal  differences.  The  walls  must  come 
down.  It  is  the  prayer  of  Jesus,  and  just  as  the 
Holy  Spirit  came  at  the  hiUness  of  time  in  an- 
swer to  His  prayer,  a  united  Church  shall  arise 
to  its  world  task,  likewise  in  the  hillness  of  time, 
in  answer  to  the  prayer  of  that  same  Jesus.  He 
knew  the  weakness  erf  Petar  awd  He  prayed  that 
his  failure  might  not  be  absoluce ;  so  He  knows 
us — us  Christians  of  all  creeds  and  names— «nd, 
looking  through  the  centuries,  He  saw  our  weak- 
ness— our  schismatic  spirits — and  the  pow«rof 


The  Message  of  the  I^iples  of  Christ  25 

the  prayer  that  lifted  the  penitent  apostie  back 
to  confidence  is  the  power  that  surrounds  us 

to-day,  and  through  the  prayer  of  Jesus  a  humble 
and  penitent  and  divided  Church  shall  become 
one  flock  as  there  is  one  Shepherd— a  union  not 
by  one  communion  surrendering  to  anodier,  nor 
by  several  communions  compromising  together 
but  a  union  closer  than  that  between  children  of 
the  same  parents— a  union  the  ideal  of  which  is 
nke  that  between  Jesus  and  the  Father.  Call  it 
quixotic  or  whatever  you  please,  but  it  Is  as  br 
above  anything  we  have  now  as  Jesus  was  &r 
above  all  conditions  of  His  day. 

He  who  turned  the  wicked  heart  of  Saul  of 
Tarsus  hito  a  heart  like  His  own.  is  able  to  fuUy 
conquer  His  Church  from  sectBriaalsm  and  un- 
brotherimess  in  order  to  equip  it  fortheootuiuest 
of  the  world  and,  like  the  devout  Jews  of  old.  who 
dihgentiy  sought  to  prepare  the  way  for  the 

it  is  our  part  as  believers 
in  Jesus  to  yield  our  hearts  afresh  in  seeking  for 
the  way  to  His  united  Church,  for  the  union  of 
the  Church  of  God  is  as  much  a  part  of  the 
divme  program  as  the  deadi  of  Jesus  on  the 
Cross  and  His  resuxrectioo  from  the  tomb. 


II 

In  sympathy  with  this  program  and  passion 
of  Je«»  the  Dfa«^  humbfy  preswit  to  Chris- 


26   The  Message  of  the  Disciples  of  Christ 

tendom  the  results  of  their  research  as  kr  as 
they  have  gone  in  their  study  for  a  Scriptural 
and  reasonable  way  to  the  peace  of  Zion : 

1.  That  division  in  the  Church  of  God  uncon- 

sciously hinders  the  spiritual  growth  of  all 
believers  and  direcdy  defeats  Christ's  pro- 
gram for  the  conquest  of  the  world,  thcs«- 
fore  the  union  of  Christendom  holds  prior- 
ity over  all  other  issues  at  this  time. 

2.  That  since  the  Sonship  and  Messiahship  of 

Jesus  furnish  the  basis  of  Christianity, 
acknowledgment  to  those  facts  out  of  a 
living  faith  in  Him  and  obedience  to  Him 
is  the  all-sufl&cient  basis  for  the  union  of 
the  divided  Chuidi. 

3.  That  since  no  one  on  earth  is  infeillible,  we 

should  abandon  all  systems  of  theology  as 
tests  of  fellowship,  making  them  schools 
of  thought,  and  go  directly  back  to  the 
Scriptures,  reading  them  as  though  they 
were  first  published  to-day,  frankly  asking, 
Who  is  the  speaker?  When  is  he  speak- 
ing? What  does  he  say?  And  how  would 
he  bring  one  to  Christ  ? 

4.  That  since  there  are  two  covenants— the 

Old  and  New  Testaments— and  the  first 
being  "  done  away  in  Christ,"  the  second, 
or  New  Testament,  is  the  only  book  of 
authority  in  the  Christian  life,  with  due 
reverence  and  study  of  the  Old  Testament, 
which  was  God's  covenant  with  the  Jews. 

5.  That,  in  the  plan  of  salvation,  the  order  in 

the  New  T^tament  aj^wars  to  hnri&g 


The  Mcttage  of  the  Diac^  of  CShritt  27 

Ae  Gospel,  believing  it,  repenting  of  sin, 
confessing  Jesus  as  the  Christand  bnng  bap- 
tized in  obedience  to  Hla,  as  man's  part 

6.  That  from  the  New  Testament,  baptism  ap- 

pears to  be  a  spiritual,  symbolic  ordinance, 
performed  by  hnmeraion  of  the  penitent 
believer  into  the  name  of  the  Father  and 
of  the  Son  and  of  the  Holy  Spirit 

7.  That  Scriptural  names  for  believers  expres-. 

more  definitely  the  believer's  relationsliip 
to  Christ  and  are  leas  oondudve  to  diW- 
sion  than  any  others. 

8.  That  the  remembrance  of  the  death  and 

resurrection  of  Jesus  by  the  weekly  ob- 
servance of  the  Lord's  Supper  appears  from 
the  New  Testament  to  have  been  the 
practice  of  the  early  Church,  and  its  weekly 
observance  is  most  salutary  in  its  effects 
upon  the  lives  of  believere. 

9.  That  the  interpretation  of  these  tacta,  and 

others  generally  accepted  by  the  Church, 
are  matters  of  private  opinion,  as  is  the 
order  of  worship  and  likewise  the  organiza- 
tion, which  beyond  elders  and  deacons  in 
each  Church,  and  even  that  organization 
fa  not  essential,  appears  to  be  left  to  con- 
ditions as  they  arise,  oidy  that  the  spirit  of 
Lhnstian  democracy  be  "»fl!ntahwi 

These  conclusions  were  the  result  of  a  most 
careful  research  for  a  union  basis  by  a  scholarship 
and  piety  that  kmnd  them  just  as  Kepler  found 
his  laws  of  |danetazy  motion.  They  sought  for 


28   The  Message  of  the  Disciples  of  Christ 


facts,  iirespective  of  conieqiicnces,  and  cominftted 

themselves  without  reservatioa  to  conclusions 
that  were  irresistible,  and  we  regard  theu-  dis- 
coveries as  simple  and  free  from  sectarianism 
according  to  their  presentation  and  practice. 
There  was  a  time  when  hardly  any  one  of  these 
conclusions  was  accepted  by  any  of  the  Protestant 
communi<ms.  To-day  there  is  no  one  ol  them 
but  is  accepted  by  some  of  the  communions,  so 
that  it  can  no  longer  be  said  that  any  of  them  is 
the  distinctive  position  of  the  Disciples. 

The  only  distinctive  peculiarity  of  the  Disciples 
now  remaining  is  that  the  Disciples  is  the  only 
communion  that  persistently  sedcs  for  unity  by 
comprehension  of  them  all,  and  we  hope  as  the 
years  go  by  that  even  this  last  remaining  distinct- 
ive peculiarity  may  be  taken  away,  for  we  desire 
far  more  to  be  like  all  Christians  than  to  have 
anything  that  differentiates  us  from  the  least  of 
the  communions  of  Christendom.  And  in  addi- 
tion to  this,  the  Disciples  present  eighty  years  <rf 
history  with  the  practical  working  of  these  results, 
which  has  been  attended  by  phenomenal  grow\:h. 

The  message  of  the  Disciples  aims  to  der  v  .ih 
facts  rather  than  with  interpretations.  But  some 
may  ask,  Do  you  allow  all  Christians  to  observe 
with  you  the  Lord's  Supper?  Certainly,  for  we 
are  all  brethren  tog^ttiier.  And  .'o  you  require 
of  those  whom  you  baptize  to  j<Hn  your  Church? 
No,  frequently  it  is  best  that  they  should  not, 


5^ 


The  Message  of  the  Diidpkt  of  Christ  29 

forthey  can  perhapi  do  more  good  in  their  own 
communions.   There  are  already  thonaanda  of 

people  m  the  various  communions  giving  sufaatan- 
tially  the  same  message  as  the  Disciples,  in  both 
pulpit  and  pew,  and  we  rejoice  at  it,  for  it  makes 
tea  sectarian  our  message,  and  the  same  cause 
thereby  ia  being  advanced  from  other  quarters 

Plain  as  theae  results  look  to  us,  we  do  not 
think  less  of  other  Christians^  who  do  not  accept 
them,  and  no  Christian  should  be  offended  at  us 
for  presenting  them,  our  action  being  purely  out 
of  a  desire  for  the  peace  of  the  Church,  and  we  con- 
sooatioualy  beUeve  that  it  is  the  most  practical  con- 
tnbution  that  haa  been  made  to  the  solution  of  this 
grave  problem ;  neither  are  we  disappointed  be- 
cause the  whole  Church  haa  not  accepted  them. 
Scriptural  and  reasonable  as  they  appear  to  us, 
for  we  recognize  sincere  piety  and  unquestioned 
scholarship  among  those  Christians  who  do  not 
tWnk  as  we  do.   It  takes  time  for  souls  of  even 
the  same  piety  and  scholarship  to  hnd  the  same 
view-point,  and  how  much  longer  must  it  neces- 
sarily take  for  the  masses  of  Christiana  with  their 
varied  degrees  of  piety  and  scholarship  ?  The 
best  of  minds  differ,  and  in  patience  and  courtesy 
we  must  wait  our  time  and  be  no  less  faithful  to 
our  task. 

If  what.we  are  doing  in  this  common  cause  is 
not  recognized  by  our  brethren  of  other  commu- 
nions, that  is  of  smaU  concern.  Theconfcrence 


30   The  Message  of  the  Disciples  of  Christ 

of  Thorn  was  made  possible  by  the  influence  of 
George  Calixtus,  the  apostle  of  Christian  union, 
yet  his  own  communion  denied  him  a  seat  in 
its  councils.  It  was  three  hundred  years  after 
Grotius  wrote  his  "  Rights  of  War  and  Peace" 
before  the  international  court  was  estaUIshed  at 
the  Hague.  We  desire  the  love  and  confidence 
of  all  Christians,  but  at  the  same  time  we  love  the 
freedom  of  Scriptural  research  and  we  believe 
that  we  serve  our  brethren  of  other  communions 
best  in  presenting  some  definite  contribution  for 
the  peace  of  the  Church,  even  though  at  the 
first  presentation  it  raises  a  storm.  Hus  is 
natural,  for  it  undermines  long  established  tradi- 
tions, as  any  other  definite  result  would  do. 

In  the  meantime,  there  must  be  frankness,  con- 
fidence and  courtesy.  Personally  I  believe  in 
the  pre-millennial  coming  of  our  Lord.  I  never 
understood  my  Bible  until  I  got  that  view-poUit, 
and  it  has  been  a  blessing  in  my  life.  To  me  it 
is  as  fundamental  as  His  birth  in  Bethlehem, 
His  death  on  the  Cross,  or  His  resurrection  irom 
the  tomb,  and  there  is  more  said  about  it  in  the 
Scriptures  than  on  all  these  subjects  combined. 
Few  of  the  Disciples,  however,  agree  with  me, 
although  it  is  solemnly  said :  "  Unto  them  chat 
look  for  Him  shall  He  appear  the  second  time 
without  sin  unto  salvation,"  but  do  I  think  th«n 
any  less  Christian  because  they  do  not  agree 
with  me  on  the  second  advent  of  Christ  ?  Cer- 


The  Message  of  the  Dilciplet  of  Chriit  31 

tainly  not.   I  beheve  thiu  bm>ti«m  of  a  penitent 
behever  by  immersion  into  the  name  of  the  Father 
and  of  the  Son  and  of  the  Holy  Spirit  was  the 
only  apostolic  practice  of  baptism  according  to 
the  New  Testament  I  believe  that  every  believer 
ouRht  to  be  JO  baptized,  for  it  is  frankly  said : 
tl.ir         ^  Hhn  by  baptism  into  death : 
that  like  as  Chnst  was  raised     from  the  dead  by 
the  glory  of  the  Father,  even  so  we  also  should 
walk  in  newness  of  life.    For  if  we  have  been 
planted  together  in  the  likeness  of  His  death, 
we  Shan  be  also  in  the  likeness  of  His  resur- 
rectem.     However,  many  of  my  pedo-baptist 
brethren  honestly  differ  with  me  on  this,  but  do 
I  think  them  any  less  Christian  ?  Certainly  not, 
for  ,f  they  saw  it  as  I  do,  they  would  do  it  too 
and  even  more,  for  it  may  be  as  truly  said  of 
aIv  Christians  that 

w^»  °*  throughout  the  whole 

But  as  a  union  basis,  and  it  is  that  with  which 
this  message  is  concerned,  the  fanmeisionfets  have 
the  better  position  from  the  single  fact  that  their 
baptism  is  universally  accepted  by  pedo-baptists. 
whJe  the  baptism  of  the  pedo-baptists  is^ 
cepted  mamly  by  their  own  household.    At  the 
same  time,  the  pedo-baptists  are  in  a  better 
position  to  lessen  the  friction  on  baptism  than 
the  immersionists.  A  few  immewionbt  Churches 
here  and  there  receive  the  unhamersed  and  the 


32    The  Message  of  the  Disciples  of  Christ 

number  will  increase,  but  not  nearly  so  difficult 
is  the  case  with  pedo-baptist  Churches,  for  believ- 
ing  as  they  do  that  immersion,  pouring  and 
sprinkling  are  all  valid  modes  of  baptism,  they 
will  become  at  lair  to  Immenkm  as  they  are  to 
afhision  and  will  put  both  baptisteries  as  wdl  as 
fonts  in  their  Churches.  This  will  not  be  sur- 
rendering any  conviction,  such  as  the  immersionist 
Churches  would  have  to  do  to  receive  the  unim- 
mersed,  but  it  will  be  keeping  faith  with  the 
credal  statements  of  pedo-baptists  and  with  their 
common  dedaiation  that  all  three  modes  of  bap- 
tism are  valid.  It  would  not  only  lessen  d:e 
hostility  of  pedo-baptists  against  immersion,  but 
would  lessen  the  immersionists'  hostility  against 
pedo-baptist  communions  and,  best  of  all,  it 
would  prevent  the  annual  exodus  from  pedo- 
baptist  communions  for  this  sole  purpose  to  those 
communions  that*  practice  baptism  by  immerskm 
only,  which  is  a  condition  that,  think  as  you 
please,  has  contributed  tremendously  to  sectari- 
anism. The  Moody  Church  in  Chicago  and 
Christ  Church  in  London,  both  great  Churches 
of  the  Congregational  communion,  and  others 
have  done  this  and  use  freely  both  the  baptisteries 
and  fonts,  according  as  those  desiring  baptim 
understand  it,  and,  from  personal  hivesligation, 
I  am  able  to  say  that  this  broad  policy  has 
absolutely  removed  baptism  from  controversy  in 
those  Churches,  but  I  would  not  have  you  to 


The  Message  of  the  Diadpks  of  Chriit  33 

imdmtend  thBt  the  .cceptwice  of  baptism  bu 
miners,on  done  would  faring  Chrirtltn  anW 
for  those  bodies  that  practice  Immenloii  ^ 

closer  together  than  other  communions,  neither 
havethey  been  able  by  the  common  pr;ctice  7i 
hold  their  own  communions  unTj. 

buf  k  U  °'  Christian  union, 

but  It  is  a  ScnptunU  and  deUcate  subject  in  the 
fpalm  of  formal  Christianity  that  mu«  be  handled 
frankly  and  courteously,  for  the  practice  of  the 
Greek  Chm-ch  is  on  one  side  and  the  Roman 
C^cs  on  the  other,  while  the  Protestants  are 
dJvMled  over  it,  a  d  to  say  the  least  a  common 
baptism  would  certafaily  reduce  friction  at  that 

Neither  must  it  be  und  rstood  that  a  common 
name  alone  would  unite  the  Church.   It  would 
gready  help  and  especially  if  that  name  were 
Scriptural  ratiier  than  denominational,  but  history 
divisions  have  been  precipitated 
m  spite  of  common  names.   As  divmely  tender 
and  expressive  as  are  the  munes  Christian  or 
Disaple  of  Christ,  neitiier  can  be  defined  out  of 
conformity  to  some  doctrinal  formula.   Like  tiie 

dSH'J'T'  a  life,  and  their 

d^ni^n  IS  found  only  in  the  lives  of  those  whose 

T^^^'f  "^'"^  '°  themselves 
to  otiiers.^  suffer  with  anotiier.  to  be  a  crutch  to 
the  stumblmgr  and  aU  for  tiie  sake  of  Chri^ 
whose  friendship  is  ofered  to  every  livfa,gi«2 


34   The  Menage  of  the  Disciples  of  Christ 


Nor  would  a  short  credal  statement  alone  aa.'om- 
plish  it,  however  short  the  statement,  even  though 
it  be  as  brief  as  Peter's  confession  or  as  beautiful 
as  the  •o-caded  Apottlet'  Creed,  for  divisions  have 
flourished  under  the  rule  of  all  creeds,  short  and 
long,  written  and  unwritten.  All  of  these  will 
help,  but  no  one  will  do  it,  and  those  who  t^lnk 
that  Christian  union  hinges  alone  upon  any  one  of 
these  outward  ordinances  or  formulae  have  not 
sounded  the  depths  of  this  divine  and  universal 
proUeno.  Ndther  will  the  combining  of  immer- 
sion of  penitent  believers,  a  Scriptural  name  for 
believers  and  a  Scriptural  statement  of  6dth  lead 
to  the  conquest  of  the  world. 

Truth  alone  will  not  fulfill  the  program  of 
Christ,  but  truth  and  union  combined  form  a  link 
with  the  Cross  and  the  broken  tomb  that  be- 
comes an  irresistible  force  before  which  a  pagan 
and  unbelieving  worid  win  be  convicted  "in 
respect  of  sin  and  of  righteousness  and  ol  judg^ 
ment."  Neither  union  alone  nor  truth  alone  is 
sufficient ;  but  combined,  the  Holy  Spirit's  grief 
will  be  assuaged  and  the  power  of  God  wi!!  be- 
come omnipotent  in  the  lives  of  a  ruined  race, 
lifting  it  out  of  the  sloughs  of  unfaith  into  the 
widening  vi«on  of  a  universal  triumph. 

To  the  Disciples,  no  other  task  holds  priority. 
A  united  Church  by  the  way  of  Christ  is  the 
only  pathway  that  flings  its  lines  of  absolute 
victory  among  all  tongues  and  peoples.   To  an- 


The  Message  of  the 


of  Ctakt  35 


•wer  Aat  this  oo«  or  thtt  d  the  nine  condusioM 
named  in  this  lecture  it  of  eecooduy  importaiioe 

does  not  satisfy  the  conditions,  for  in  the  cm  of 
the  whole  Christian  world,  each  of  these  is  of  so 
great  importance  that  where  one  dissents  he  is 
•low  to  yield  his  traditional  practice  to  a  well 
««»gniied  ScriptunU  position,  as  for  instance  in 
the  names  of  beUevete.   Chrlatians,  Disciples  of 
Christ,  Friends  and  Brethren  are  br  superior 
designations  than  the  multiplicity  of  denomhuiP 
tional  names,  some  of  which  are  still  as  belittiinff 
as  the  "  Button  Party  "  or  the    Hook  and  Eye 
PBtty   In  the  early  history  of  the  Anabaptists. 
Convert!  in  pagan  lands  are  making  such 

transplanting  into  their 
countnes  of  these  divisiont  with  their  dividve 
names  that  they  have  gone  beyond  the  ndiBion. 
aries  and  have  affirmed  that  there  is  no  pbce  in 
theircountries  for  the  divisic-s  of  European  and 
American  Christianity,  and  so  Japan  has  written 
over  and  above  every  denominational  name  the 
"  United  Church  of  Christ,"  as  has  India  and 
other  lands.   There  is  no  escape  from  the  aboil, 
tion  of  everything,  be  it  little  or  great,  that  has 
hindered  the  unity  of  believers.   Christ  must 
toumph  in  His  Church  before  He  triumphs  over 
the  world. 

The  results  of  the  Disciples'  research  is  largely 
an  attempt  to  disentangle  the  phw  of  salvation 
around  which  has  been  so  much  controveisy, 


36    The  Message  of  the  Disciples  of  Christ 

that  all  men  might  see  its  simplicity  and  find 
pardon  and  peace  through  Jesus  Christ  our  Lord. 
Alexander  Campbell's  great  contribution  to 
Christendom  was  disentangling  the  facts  re- 
garding salvation  from  theology,  although  not 
necessarily  severing  them.  It  is  only  the  begin- 
ning, for  the  heights  are  beyond.  You  may  take 
faith,  repentance  and  baptismi,  m  theur  Scrip- 
tural order  as  they  appear  to  us,  but  if  you 
linger  there,  you  will  become  legalists,  just  as 
emphasizing  above  everything  else  the  moral 
teachings  of  Jesus  would  lead  you  into  an  ethical 
cult,  or  emphaMzing  above  everything  else  the 
worship  of  Jesus,  beautiful  and  stainless  as  it 
was,  would  lead  into  the  coldness  of  formalism. 

All  these  have  their  places,  but  they  are  only 
streamlets  from  the  fountain.  The  fact  that  the 
heart  pants  for  something  beyond  these  is  an  un- 
answerable argument  that  religion  is  more  than 
any  one  oi  these,  more  tiun  all  of  these  om- 
bined.  These  are  cmly  hdps  to  religicm ;  and,  if 
we  make  them  doctrines  instead  of  living  &Uth 
and  genuine  piety,  we  misuse  them  and  our 
misuse  will  quickly  gather  about  it  the  flavour  of 
sectarianism. 

Christian  union  is  a  vaster  problem  than  doc- 
trines stated  even  in  Scriptural  language.  Our 
discoveries  are  but  the  portals  through  which  we 
pass  in  order  to  attain  the  heights.  Great  ob- 
stacles lie  in  otnr  way  towards  its  oonsmmiMidm— 


The  Message  of  the  Diadples  of  Christ  37 

traditions  that  are  rooted  in  the  centuries  and 
that  are  as  old      Christian  schism  and  have 
aroqnd  them  the  reverence  md  affection  of  gen- 
erations, whet  there  was  notUng  else  to  lean 
upon  because  Lit  hsbh  was  eitiier  taken  away  or 
covered  by  human  creeds.    These  traditions 
were  die  stafTs  upon  which  leaned  a  stumbling 
race,  but  die  essential  tiling  lies  beyond  tradi- 
tions  and  formulae.  We  are  in  a  world  of  pathos 
and  tragedy  and  God  charges  us  to  Uve  in  the 
sphere  of  brotiierhood,  for  tiiere  is  a  S|Mrituality 
m  tiie  divine  program  beyond  what  we  have 
now.  It  cannot  be  produced  in  strife  and  separa- 
tion.   T/ie  conscious  presence  of  God  is  the  normal 
height  of  the  souFs  attainment,  and  Christian 
union  is  the  patiiway  by  which  we  will  attain 
unto  tiiat  abidmg  commmiion  with  die  Unseen 
for  which  we  long  and  without  which  we  shall 
never  be  satisfied. 

Jesus  came  to  blj^e  the  way  to  tiie  hoUness  of 
His  mner  sanctuary.  There  must  be  harmony  or 
ttje  music  cannot  be  at  its  best.  The  discorc'  .  of 
Christendom  have  drowred  die  finest  strains  of 
music  hi  the  human  soul  and  the  DIsdples  have 
attempted  to  clear  the  dust  from  the  pages  of  the 
Scriptures  that  the  chords  of  the  human  heart 
may  again  vibrate  in  perfect  harmony  witii  tiie 
heart  of- Christ,  who  is  the  only  solution  to  dis- 
cord hi  His  divided  house.  If  we  have  failed  in 
this  stupendous  task,  and  Ckxi  knows  tiiat  many 


38  The  Message  of  the  Disciples  of  Christ 

of  us  have,  charge  it  not  to  our  discoveries,  for 
they  are  Scriptural  and  must  remain,  but  diarge 
it  to  our  human  weakness  ot  brok«i  vision  and 
stundding  faith. 

Ill 

Holding  to  the  results  of  our  research,  to  us 
there  appear  three  necessary  advances  among 
all  Christians  that  have  priority  over  evoytiiing 
else  and  without  which  we  are  incompetent  to 
even  discuss  the  basis  for  the  union  of  the  Church 
of  Christ.   These  are :  (i)  a  larger  fellowship, 

(2)  a  sincere  defense  of  each  other's  cause,  and 

(3)  side  by  side  prayer  to  each  other's  God  for 
equal  blesungs  upon  the  whole  family  of  faith. 
Then  the  BiUe  will  open  its  yet  hklden  secrets ; 
no  one  of  us  will  ocmquer  the  other ;  but  the  Holy 
Spirit  will  conquer  us  all  and  His  ministry  will 
be  made  glorious  by  our  genuine  penitence  and 
deepened  consecration  to  Jesus  Christ  our  Lord. 

First :  The  days  of  polemics  have  passed.  Ex- 
communications on  hair-splitting  interpretaticms 
bdcmg  by  the  <A  witdi  burnings.  It  wovHd 
be  a  poor  world  if  every  man  interpreted  evoy- 
thing  exactly  like  the  rest  of  men.  Poetry, 
music,  painting,  flowers,  trees,  landscapes — all 
would  be  gone.  Individuality  would  be  lost 
and  the  wreck  of  the  world  would  be  greater 
than  tile  Fall  in  Eden.  Our  task  it  to  maintain 
fettowdbip  with  all  Christkms,  as  kr  u  tlwy  will 


The  Message  of  the  Discipks  of  Christ  39 

let  us,  irrespective  of  their  differences.  Burke's 
conception  of  sodetjr  was  that  it  is  a  partnership 
in  all  science  in  all  art,  m  every  virtue  and  in 
all  perfection.   Said  he  :  "  As  the  end  of  such  a 
partnership  cannot  be  obtained  in  many  gener- 
ations, it  becomes  a  partnership  not  only  between 
ttose  who  are  livmg,  but  between  those  who  are 
hvingr,  those  who  are  dead  and  those  who  are 
to  be  bom."   If  this  is  the  high  ideal  of  society 
m  the  conception  of  that  brilliant  Eagildifiian, 
how  can  it  be  attained  without  the  leadenhip 
of  the  Church  and  that  Church  a  united  flock? 
TJerefore,  the  first  step  towards  the  union  of 
Christendom  is  to  find  the  social  basis. 

We  quote  the  words  of  ^.-ands  of  Assisi,  Ber- 
nard,  Savoniwria,    Richard   Baxter,  Jeremy 
Taylor.  John  Wesley  and  other  aafaits,  and  yet 
It  any  of  these  were  to  appear,  some  m  thdr 
mendicant  robes  and  all  of  different  communions, 
how  many  Protestant  pulpits  would  be  open  to 
them  and  at  how  many  communion  tables  could 
they  ^  with  freedom?  Thank  God,  they  are 
dead,  but  the  fellowship  that  we  hnve  with  their 
great  souls  is  an  impulsive  force  movfaig  us  hito 
a  larger  fellowship  with  the  living  saints  of  the 
earth  and  the  unborn  multitudes  that  shaU  give 
unstinted  praise  to  our  Lord.   The  call  of  Christ 
M  to  think  in  the  sphere  of  the  universal.  To 
be  asotholic as  His  Gospel  and  to  carry  a  con- 
cern for  others  as  wide  ai  the  love  of  God  to  men. 


40   The  Message  of  the  Disciples  of  Christ 

Truth  has  nothing  to  fear  in  ming^g  widi 
unbelievers,  much  less  with  believers.    It  is  the 
divine  method  of  its  transmission  and  it  mingles 
better  in  human  fiesh  than  books.   Jesus  went 
Himself  among  the  people  and  left  no  commen- 
taries, but  left  His  life,  and  the  spirit  of  a  mes- 
sage is  seen  in  the  conduct  of  its  adherents  far 
more  than  in  its  theological  statements.  Uni- 
versal fellowship  with  the  saints  is  the  model  of 
God,  while  exclusiveness  is  the  den  of  provin- 
cialism and  sectarianism.    It  cannot  be  true  that 
associating  with  other  communions  destroys  the 
truth  of  another.   It  may  destroy  its  narrowness 
and  shame  its  sectarianism,  but  to  its  truth  it 
gives  vision  and  vitality.    He  who  has  convic- 
tions can  mingle  with  all  Christians  and  retain 
those  convictions  as  certainly  as,  mingling  with 
the  thousands  on  the  streets,  he  keeps  his  indi- 
vidual name.  The  scourge  of  a  message— that  of 
the  Disciples  or  any  others  that  has  in  it  the  call 
of  God— is  giving  to  it  a  contracted  horizon  and 
making  it  provincial.    It  is  the  violation  of  a 
divine  principle,  for  the  atmosphere  of  provin- 
cialism is  as  repulsive  as  the  musty  smell  of  an 
Ul-ventilated  room. 

Superior  to  its  theology  is  the  social  power 
of  the  Church.  The  first  pagan  persecutions 
agamst  Christians  were  not  waged  against  die- 
ological  tenets.  What  did  Roman  Caesars  cai« 
whether  the  Holy  Spkit  came  from  the  Father 


The  Message  of  the  Disciples  of  Christ  41 


mattered  to  them 
remission  of 


or  from  the  Son?  What  ^. 
whether  men  were  baptized  for 
sms  or  whedier  the  Loid's  Supper  was  the  real 
presence  or  a  spiritual  memorial?  That  which 
filled  them  with  alarm  was  the  social  bond  of 
Chnstians,  their  secret  meetings  and  their  one- 
ness  of  life. 

The  divided  Church  destroyed  this  and  society 
to^y  »  organizmg  itself  on  a  non-religious 
basis  because  the  Church  refuses  to  take  the 
ead  and  give  a  fellowship  to  the  broken  race 
like  that  for  which  it  crave«.   Christian  theoiogy 
IS  merely  incidental  as  compared  with  this 
greater  demand.    Farrar  said :  "If  you  do  not 
love  your  brother,  however  tremendous  the 
^ths  which  you  utter  with  your  lips,  your 
Christianity  is  heathendom,  and  the  kmgdom 
of  God  is  not  within  you   ...   a  reUgion 
which  thinks  to  please  God  either  by  orthodox 
formute   or   ceremonial  observances  without 
^nty  IS  no  better  than  blasphemy.    The  throne 
of  Oirist  can  only  be  set  up  in  the  heart  of  man, 
not  in  Us  acHons ;  hi  the  life  of  man,  not  upon 

V'^^'l  ^  Thessalonians. 

said:  "As  touching  brotheriylove  ye  need  not 
that  I  wnte  unto  you;  for  ye  youndves  ar« 
taught  of  God  to  love  one  another  "—not  merely 
ttiose  oft»ne  communion  loving  among  them- 
selves*  but  those  of  one  communion  lovine  those 
of  another  communion. 


42   The  Message  of  the  Disciples  of  Christ 

Sin  deadened  the  sense  of  love  and  Christ 
came  to  revive  it,  but  sin  divided  the  Church  that 
love  might  be  hindered  from  rising  to  her  divine 
service  in  fulfilling  the  program  of  God,  but 
Christ  will  nevertheless  get  the  throne  of  univer- 
sal affection  and  "reign,  till  He  hath  put  all 
enemies  under  His  feet"  His  victory  must  come 
by  the  way  of  the  universal  fidlowship  of  the 
saints.  Discord  hinders  now,  and  one  who  be- 
lieves in  the  real  presence  in  the  communion 
cannot  worship  with  one  who  believes  it  to  be 
only  a  spiritual  memorial,  one  who  believes  in 
extemporaneous  prayers  cannot  worship  with 
one  who  reads  his  prayos,  one  who  wears  cme 
den(Hninational  name  cannot  worship  with  <Mie 
who  wears  another  denominational  name.  For- 
give me  if  you  care  to,  but  I  tell  you  now,  I  tell 
you  plainly  it  is  all  the  dry-rot  of  sectarianism. 
I  speak  not  out  of  theory,  for  I  have  sat  with 
Christians  of  all  communimis  and  eaqporienced 
the  peace  of  God,  but  more,  I  have  knelt  at  the 
altar  with  nearly  all  communions  in  partaking  of 
the  Lord's  Supper,  and  I  felt  the  sweetness  and 
the  power  of  its  observance  as  much  as  when 
ministering  at  the  altar  in  my  own  Church. 

Second  :  The  defense  of  another's  cause  ante- 
dates Christianity  and  is  a  necessary  part  in  the 
consummation  ol  the  good.  I  do  not  mean  to 
defmd  draominationalism — ^not  one  word  in  its 
defense,  nor  any  subterfuge  to  seek  to  atone  for 


The  Message  of  the  Disciples  of  CSirist  43 

divisions  by  pointing  to  the  good  that  each 
denominadon  has  done,  for  all  the  gocd  done  by 
the  divided  Church  was  hi  spite  of  its  divisions. 
A  united  Church  would  have  lifted  the  lace  to 
greater  heights  and  made  wider  conquests 
Neither  do  I  mean  to  defend  any  doctrine  o^ 
practice  that  another  believes  is  unscriptuiaL 
No,  not  for  a  moment ;  but  we  have  tried  polemics, 
we  have  maintained  suspicious  attitudes,  we  have 
stamped  one  communion  and  another  as  not  in 
our  leUowship  because  of  practices  that  appear  to 
us  as  unscriptural,  we  have  pohited  out  the  weak- 
ness of  other  communions,  we  have  put  our  Enger 
on  their  dark  spots  and  we  are  still  divided 

Now  let  us  try  die  rule  of  Christ.    I  think  that 
I  may  say  here  with  Lessing :  "  Christianity  has 
been  tned  for  eighteen  centuries,  while  the  re- 
ligion of  Christ  has  yet  to  be  tried."   He  had 
confidence  in  men,  altiiough  tiiey  kiMed  Hun  and 
tried  to  keep  Him  from  rising  from  the  dead, 
Still  He  had  confidence  in  them,  and  that  has 
made  for  Him  conquest  of  millions.   The  same 
nde  18  here  tOKlay.   Paul  put  it  in  tiie  concrete  : 
Ux*  not  eveiy  man  on  his  own  tilings,  but 
every  man  also  on  the  tfahigs  of  others."   It  is 
very  simple.    Do  not  look  all  the  time  on  what 
your  communion  is  doing.    Look  on  what  other 
communions  are  doing.    Be  interested  in  tiieir 
progress  as  you  are  mterested  iv  the  tiOgress  of 
your  own. 


44  The  Mesiage  of  the  Disciples  of  Christ 

One  may  not  endcme  all  the  practioes  of  a 
member  in  his  own  ccunmonion,  but  if  that 
member  is  attacked  or  misrepresented,  see  how 
kindly  he  looks  upon  what  that  member  has 
done  and  see  how  quickly  he  goes  to  his  de- 
fense. He  offers  himself  as  a  fortress.  The 
same  spirit  must  be  exercised  by  Christians 
towards  persons  <A  every  conununion,  tor  there 
is  none  of  these  communions  but  that  hcdds  to 
such  vital  principles  and  that  has  done  such  sac- 
rificing service  for  Christ,  that  any  Christian 
who  cares  at  all  for  the  common  good  can  find 
enough  to  cause  him  to  throw  himself  as  a  de- 
fense against  any  sutacks  or  misrepresentations 
as  though  it  were  his  own  communion.  In  this 
way  denominational  friendships  are  formed  and 
progress  marked  beyond  any  other  plan,  for  it 
is  the  rule  of  Christ  and  weakens  denomination- 
alism,  while  to  do  otherwise  is  sectarianism  and 
hardens  the  walls  of  separation.  This  does  not 
dose  friendly  controversy;  but,  on  the  other 
hand,  it  disarms  bitterness  and  opens  the  way 
to  friendly  comparison  of  differences,  by  which 
peace  is  far  more  likely  to  be  attamed  than  by 
any  other  course.  It  gives  a  new  meaning  to 
the  ninth  commandment,  which  has  been  so  con- 
stantiy  and  inexcusably  abused  b'-  Christians  in 
thdr  bearing  false  witness  against  oUier  com- 
munions and  attempting  to  justify  their  own.  •  ' 

I  sometimes  wonder  whether  the  harm  done 


The  Message  of  the  Disciples  of  Oirist  45 

by  our  denominational  Uterature  is  not  fax  in  ex- 
cess erf  the  good  that  it  accomplishes.   I  doubt 
if  there  is  any  other  one  thing  that  is  so  great  a 
hindrance  to  the  union  of  Christendom.   If  not 
bigoted  and  selfish,  it  is,  to  say  the  least,  neces- 
sarily so  unfair.    It  narrows  the  horizon  of  be- 
lievers and  leads  those  of  that  communion  to 
think  that  theirs  is  the  only  religion  in  the  world, 
and  sometimes  it  may  be  as  appropriately  said  to 
them  as  Constantfaie  said  to  Acesius  to  go  and 
find  a  ladder  and  go  to  heaven  by  himseli 

Take  the  denominational  journals,  and  I  in- 
clude the  Disciples  as  well  as  othere,  and  in  this 
respect  we  are  perhaps  sinners  above  many. 
The  denominational  journals,  with  very  rare  ex- 
ceptions, are  provmdal,  patheticaUy  so  if  not 
sacrilegiously  sa   One  who  reads  the  Uterature 
of  no  other  communion  than  his  own  would 
thmk  that  the  chief  religious  work  bebg  done 
m  the  world  was  that  of  his  communion,  that  the 
leadmg  religious  forces  in  New  York,  London  or 
ToWo  were  confined  to  the  activities  of  that  com- 
munion.  It.  is  a  false  view  of  Christianity  and 
the  service  for  which  it  stands.   The  day  is 
dawning  when  denomhiational  journals  and  de- 
nominational  colleges  shall  be  relegated  to  muse- 
ums by  the  side  of  fossils  of  bygone  ages,  and 
God  hasteh  the  coming  of  that  day  I  Fifteen  cen- 
turies ago  Jerome  said :    Christ  is  not  so  poor 
as;  to  have  only  a  Chureh  m  Sardinia."  Na 


46  The  Message  of  the  Disciples  of  Christ 

Christ  is  not  so  poor  as  to  have  only  that  little 
centre  of  congregations  represented  by  some  one 
communion  in  this  city  or  that.  What,  has  He 
no  followers  among  the  Congregationalists, 
Presbyterians,  Baptists,  Episcopalians,  Luther- 
ans, Methodists,  Disciples  and  other  cmnmu- 
nions  in  those  cities  ?  They  are  all  His,  equally 
precious  in  His  sight,  and  He  waits  for  us  to  be 
brethren  among  ourselves,  in  order  that  the 
worid  may  believe  that  He  has  been  sent  from 
the  Father.  Said  Fairbaim :  "  That  man  who 
says,  'There  is  a  God,  but  He  is  for  me  and  not 
for  you,'  is  a  worse  infidel  than  the  man  who 
says  '  There  is  no  God.' " 

Se  .rianism  is  a  subde  infidelity  that  is  un- 
consciously  stealing  the  faith  of  the  Church. 
Neither  shibboleths  nor  anything  else,  causing 
one  Christian  to  be  separated  from  another,  will 
make  u«  Christians.  "These  shall  slip  away 
into  u '  ce  ashes  in  the  revealing  and  consuming 
flame,"  but  Christ  alone  is  the  soul's  Saviour,  and 
faith  in  Him  and  obedience  to  Him  is  the  sum 
and  substance  of  life — obedience  to  look  "  not 
every  man  on  his  own  things,  but  every  man 
also  on  the  things  of  others  "—others  who  believe 
that  Jesus  is  the  Christ,  the  Son  of  the  livhig 
God.  This  rule  of  Christ  was  to  give  us  a  wide 
sky  and  make  us  to  see  that  others  are  strug- 
gling for  the  same  lofty  heights  that  we  are. 

Third :  A  side  by  side  work  for  saving  men  to 


The  Memge  of  the  Dilciplet  of  Otfitt  47 

Chri^  is  a  practical  step  towards  Christian  union. 
On  the  foreign  misiion  ^  Christians  are  closer 
together  than  in  ^the  home  land  and  would  be 
still  closer,  if  tiie  influence  of  Uie  home  land  was 

not  so  strong  in  keeping  them  apart  Living- 
stone said :  "  All  classes  of  Christians  find  that 
•ectarian  rancour  soon  dies  out,  when  they  are 
workfaig  together  among  and  for  the  real 
heathen." 

But  it  is  the  side  by  side  upward  look  that  is 
of  double  force.   Theological  differences  are  for- 
gotten when  souls  are  really  burdened  before  the 
Throne  of  grace.    Christ  has  given  us  some- 
tWng  to  do,  and  who  cares  whetiier  the  Throne  is 
reached  through  the  petition  of  a  Baptist  or  a 
Presbyterian  or  an  Episoopalia:  or  a Disdple? 
He  must  have  been  a  Christian  or  Christ  would 
not  have  heard  him.    For  some  years  I  have 
been  reading  every  day  a  prayer  from  that  ex- 
quisite  littie  book—" Great  Souls  at  Prayer"— 
and  sometunes  it  is  Augustine  or  Rosetti  or 
Martmeau  or  Pusey  or  Kempis  or  Stevenson  or 
Newman  ot  CoUyer  or  Matheson-and  a  prayer 
by  David  or  some  nameless  Hebrew  poet— I 
have  not  cared  from  whom,  but  tiiey  were  souls 
that  found  the  altar,  and  out  of  their  thoughts  my 
approach  was  made  easier  and  we  were  fellows 
at  the  Throne  of  pardon  aiid  peace,  where  tiiere 
IS  known  no  sect  nor  party.   The  message  of 
the  Disciples  is  to  make  emywheie  the  altar 


48  The  Message  of  tb«>  Disctplet  of  Christ 

of  God,  without  separation  or  discord  in  a  fellow- 
ship that  shall  be  satisfied  with  nothuiif  less  than 
a  oonqoered  world  for  a  conquering  Christ 

If  the  Disc^ilet  have  not  kept  faith  with  the 
imictidng  of  these  three  fundamental  prind{^es, 
it  is  not  only  to  our  discredit,  but  is  inexcusaUe 
indifference  to  the  principles  of  our  origin  and  a 
rude  rebuff  to  those  servants  whom  the  Lord  ap- 
pears to  have  called  to  proclaim  the  way  of  peace 
in  His  divided  house,  for  this  Restoration  move- 
ment arose  as  a  protest  against  strictures  on  the 
practice  of  a  larger  and  more  brotheriy  fellow- 
ship. We  are  at  home  in  assemblies  of  Presby- 
terians, Baptists,  Episcopalians,  Congregation- 
alists,  Methodists,  Lutherans,  and  every  other 
communion  that  makes  for  its  corner-stone  the 
Sonahip  and  Messiahship  of  Jesus,  for  they  all 
are  our  brethren.  Our  protest  is  against  break- 
ing the  fellowship  that  now  exists  and  our  appeal 
to  Christendom  is  to  deepen  the  love  in  the 
brotherhood  of  Christ  until  "  we  have  made  a 
bonfire  of  our  prejudices  and  binned  it  with  tlie 
flame  of  our  sacrifices." 

The  message  of  the  Disciples  has  nothing  to 
do  with  theology  so  far  at  makmg  that  theology 
or  any  other  a  test  of  fdlowship.  Its  message 
is  practical  rather  than  doctrinal.  It  k)ok8  out 
from  un(*  the  prayer  of  Jesus  for  the  conquest 
of  the  wOiTid  for  Christ.  The  great  concern  in  His 
hot  hours  on  earth  was  the  possible  schism  among 


The  Message  of  the  Disciples  of  Chnst  49 

His  followere,  dividing  them  intosepwtietKMfiM. 

It  cast  a  shadow  over  His  prayer  alone  witll 
the  heavy  shadow  of  the  Cross.  The  fact  k  here 
and  now  and  gives  grief  to  the  Holy  Spirit.  It 
the  paramount  issue,  and  not  upon  the  Dis- 
ciples alone,  twt  upon  aU  Christians,  is  the  obli- 
gation to  lend  thehr  faith  and  love  and  prayers 
to  this  purpose.  These  prindplet  sUae  like 
stars  in  the  sky  and  the  walls  of  separation  will 
go  down— I  know  not  when  nor  how-4)ut  tiiey 
will  go  down  as  sure  as  God  is  God. 

The  whole  larorid  of  thought  b     moved  into 
new  channels.   Yeais  ago,  it  wa.  t  leved  that 
the  earth  was  the  centred  the  nnlvwe.  -Up" 
was  heaven  and  "down"  was  hell,  tnrt  it  it  mtt 
so  to-day.    Up  at  one  hour  will  take  you  in  one 
direction  and  six  hours  later  will  take  you  in  a 
veiy  mertnt  direction.    Copernicus  made  new 
paths  for  oar  tWnking,  for  now  it  is  proven  that 
he  sun  is  the  cente  of  the  solar  system  and  that 
there  are  other  worids  fax  greater  than  ouis  that 
revolve  around  it.  while  our  orb  has  shrunk  into 
very  htUe  importance  in  that  vast  system 

Itis  becoming  so  in  the  affairs  of  Christianity, 
i-ftrist  and  Christ  alone  is  the  centre  and  sover- 
eip  ofaU  reUgion.  and  obedience  to  Him  and  to 
Him  atene  Is  the  one  truetestof  loyalty.  Othere 
in  and  put  of  the  communkm  of  the  Disciples 
have  caught  the  vision  as  Kepler. 
and  Newton  elaborated  on  the  cakutetieiis  of 


so  The  Message  of  the  Ditciples  of  Christ 

Copernicus.  The  movement  is  Christward  and 
ail  our  communions — ^yoursand  mine— will  grad- 
ually sink  in  importance  as  Christ  ascends  in 
conquest  over  us  and  the  world  for  which  He 
died,  until  it  shall  be  seen  that  He  is,  as  He  has 
always  been,  in  the  meridian.  "  Other  foundation 
can  no  man  lay  than  that  which  is  laid,  which  is 
Jesus  Christ"  "  Unto  Him  that  sitteth  upon  the 
Throne,  and  unto  the  Lamb,  be  the  blessing,  and 
the  hoiuMur,  and  the  glory,  and  the  dominion,  for 
ever  and  ever."  Amen. 


Oh,  Thou  Father  of  love,  permit  us  to  join  Thy 
league  of  pity.  Then  let  us  be  ministers  to  each 
other  hrre^iective  ai  om  creeds  (mt  ccHnmunions. 
We  need  their  ministry ;  they  need  oun ;  and 
Thou  art  needing  our  combined  ministries  for  the 
conquest  of  the  worid.  Send  us,  O  Lord,  into 
closer  fellowship  with  our  brothers  of  other  folds. 
Scourge  all  vainglory  and  bigotry  out  of  our 
hearts  and  make  as  the  true  lovers  of  all  who 
love  Thee.  Set  as  to  be  real  helpers  hi  the  con- 
Munmatkm  of  all  Thy  i»ognuB  and  grant  that 
we  may  hear  our  souls  saying,  "  Not  my  will,  but 
Thine,  be  done  "—and  saying  it  so  loud  that  all 
our  conduct  shall  be  regulated  by  our  soul's 
inner  cry.  Then  we  shall  feel  in  our  hearts  that 
the  league  of  pity  is  the  great  fellowship  of  God, 
through  Jesus  Christ  our  Lord.  Amen. 


THE  ORIGIN  OF  THE  DISCIPLES  OF 
CHRIST 

J»     j»  j» 

LECTURE  TWO 


The  Origin  of  the  Disciples  of  Christ 

AMONG  aU  the  facts  of  human  history, 
Chrfatianity  stands  alone  in  its  incom- 

It  IS  the  hfe  of  God  in  the  souls  of  men.  Other 
religions  have  come  and  either  are  gone  or  are 
gomg.   The  memory  of  Osiris  and  ^  is  lingers 
only  amid  the  tombstones  of  a  dead  empire 
The  divinity  of  Jupiter,  Mars  and  Venus  has 
crumbled  like  the  ruins  of  their  long  ago  deserted 
temples  and  their  names  astronomen  have  giyen 
to  the  stars.   Buddhism,  Brahmanism,  Ftoee- 
ism  and  Mohammedanism,  although  still  exer- 
cising powerful  influences  upon  the  heathen 
nations,  are  slowly  decaying  and  the  Tripitaka, 
the  Vedas.  the  Avesta  and  the  Koran  are  the 
sacred  books  of  dyfaig  fsiths.   These  ethnic  re- 
ligions and  those  akin  to  them  are  the  dim  and 
flickenng  lamps  lighted  at  God's  altar,  bttt  Chris- 

tianity  is  the  one  lamp  of  God  that  bonis  imto  the 
perfect  day. 

Its  source  is  Jesus  Christ  He  is  the  greatest 
fact  of  history  and  the  New  Testament  is  dis- 
tmcdy  His  bo^  The  Go^  ^  the  records 
of  His  iile,  mdwfiag  the  fi^^nent  of  the  Old 

5J 


54   The  Origin  of  the  Diadplcs  of  Christ 


Testament  prophecies  concerning  Him.  The 
Acts  is  the  hittoiy  of  the  fint  thirty  years  of  His 
Church.  The  Epistles  oontahi  the  phikMophy  of 
His  religion  and  the  Apocalypse  is  the  prophecy 
of  its  triumph. 

Reaching  back  through  nineteen  hundred 
years,  Christianity  presents  a  .fascinating  but 
sometimes  disheartening  hbtory,  which  is  marked 
by  faith  ai^  sacrifice,  hordsm  and  conquest,  dis- 
cord and  divisicm,  ddeat  and  faihire,  hc^bess 
and  prayer,  freedom  and  progress,  ignorance 
and  prejudice,  surprises  and  paradoxes,  friend- 
ship and  service,  vision  and  hope — a  history  like 
that  in  the  days  of  the  aposdes,  which,  in  spite 
<A  the  imperfect  and  unworthy  material,  reveals 
the  prodocdon  of  a  nobility  of  character,  which 
was  unknown  until  after  the  time  of  Christ,  and 
which  now  stands  in  the  history  of  the  world  like 
a  chain  of  mountains  across  a  continent.  The 
Church  of  the  apostles,  like  the  Church  of  the 
twentieth  century,  had  its  defects  and  problems. 
Chr^ianity  is  a  world  task  and  the  transforming 
(A  mankind  out  (rf  die  wreck  of  coun^sas  years 
into  the  likeness  of  Christ  cannot  be  accom- 
plished in  a  decade  or  a  century,  any  more  than 
seeds  planted  in  a  night  will  grow  into  giant 
trees  in  the  light  of  a  single  day.  The  redemp- 
tion of  the  world  has  heaven  and  earth  back  of 
it  and  the  throb  beats  d  God  are  now  felt  In  the 
bos-^m  of  an  nations  as  never  befioie. 


Origin  of  Che  Diacipkt  of  Oiriit  55 


I 

Movemaits   and  coanter-movements  have 
ansen  in  the  fiale  of  Chrirtlanity  and  have  taken 
the«^  courses  like  cofrents  hi  the  sea.  while  the 
mighty  tides  for  the  world's  ledempcion  are 
steadily  moving  up  to  the  Throne  of  God.  Any 
one  of  these  movements  is  a  history  in  itself. 
Then-  leaders  were  noble  souls,  for  no  one  calls 
ano&er  to  hoUness  in  the  name  of  Jesus  Christ, 
bnt  he  may  be  enrolled  among  the  saints  and 
before  his  memory  we  pay  our  offering  at  the 
altar  of  human  affection  and  stand  in  the  shadow 
of  that  memory  with  unsandalled  feet   It  is  per- 
tinent to  inquire  into  the  origin  of  these  move- 
m«nts,  and  this  lecture  is  an  inquiry  into  the 
origin  of  the  Christian  union  movement  of  the 
nmeteenth  centnry  known  as  the  Restoration 
movemert.  whose  advocates  called  themselves 
Disciples  of  Christ  or  Christians,  and  whose 
Churches  are  known  as  Christian  Churches,  or 
Churches  of  Christ,  and  occasionally  Churches 
P^sdples  of  Christ  and  rarely  Disciples' 

All  movements  have  thefar  antecedents,  as  nat- 
uraUy  as  back  of  flower  blossoms  are  seeds. 

Ideas  like  aU  living  things  grow.  They  have 
their  antecedents  and  then-  blossoms  in  full 
bloom.  •  Pythagoras  was  the  forerunner  of  Co- 
pernicus, while  the  maturity  of  the  Copemican 
idea  belongs  to  Kepler,  GalUeo  and  Newton. 


56  The  Origin  a£  die  Diacqiles  of  Chrite 

Cimabue  and  Giotto  were  the  pioneers  in  art 
and  made  ponible  the  achievements  of  Raphael, 
Michelangelo  and  other*  who  put  their  impres- 
sions cA  religion  and  history  on  canvas  and  in 
marble.  So  of  Palladio.  He  was  the  forerun- 
ner of  all  modem  architecture.  Before  Luther, 
Zwingli  and  Calvin  were  Wyclif,  Huss  and 
Savonarola.  The  antecedents  of  the  Camp- 
bdls  weie  not  only  the  Refonnen  <rf  the  dz- 
teenth  century  and  their  socceasors,  and  the 
Waidenses  ^before  them  all,  but  especially  Ca- 
liztus,  Grotius,  Coccejus,  Baxter,  Locke  and  all 
those  who  yearned  for  the  union  of  the  house  of 
God.  For  more  than  a  century  in  Europe,  as 
well  as  for  a  less  period  in  America,  indications 
direcdy  frareshadowed  the  movement  of  the 
Disciples  oi  Christ  The  symptoms  weie  felt 
by  the  far  visioned  on  both  continents  and 
the  culmination  into  a  distinct  movement  for 
the  union  of  Christendom  was  as  natural  as 
a  flower  bursting  its  calyx.  Its  research 
opens  a  most  interesting  and  fascinating  field 
oi  ^ttdy. 

Christianity  started  from  ]tmm  Christ— HMit 
from  theories  about  Him,  but  from  the  fact  of 
Him.  Out  of  His  Sonship  and  Messiahship,  He 
said  to  Peter:  "Upon  this  rock  I  will  build  My 
Church ;  *and  the  gates  of  hell  shall  not  prevail 
agahist  it"  He  is  the  Alpha  and  the  Omega, 
and,  for  salvation,  the  heart  must  link  itself  to 


The  Origin  of  the  Disciples  of  Christ  57 

Him  by  Uving  faith,  "for  there  is  none  other 
name  mider  heaven  given  among  men,  whereby 
we  must  be  saved."  The  door  of  the  world's 
hope  had  been  flung  wide  open  and  the  Church 
was  established  upon  the  looadation  of  aposdes 
and  prophets,  Jesus  Christ  Himself  being  the 
chief  comer-stone.  The  promise  had  been  ful- 
filled.  The  Holy  Spirit  had  entered  upon  the 
divine  mission  of  convicting  men  of  sin  and  of 
righteousness  and  of  judgment,  and  sanctifying 
them  to  God  the  Father. 

It  was  a  daric  period  In  the  world's  history,  for 
unpunished  crime  was  the  aftdr  of  every  day  in 

all  circles.  Both  pagan  priests  and  pagan  peo- 
ples were  corrupt  Judaism  had  weU-nigh  been 
wrecked  by  warring  sects,  while  Idumean  princes 
and  Roman  procurators  ruled  in  Jerusalem.  To 
Ae  ca^Hial  observer,  it  looked  as  though  aU  paths 
had  been  wiped  out,  wUle  despair  had  grimly 
settled  upon  the  face  of  mankind.  Inthemldst 
of  this  gloom,  Christianity  lifts  the  clouds  and 
gives  to  the  lost  race  the  vision  of  hope.  The 
new  day  bad  come  and  the  Sun  of  Righteousness 
was  rising  with  healmg  under  His  wings. 

But  the  progress  of  Chrfatianity  was  by  no 
means  an  easy  advance.  The  worid  had  cruci- 
fied Chnst  and  it  now  contested  the  right  of  His 
religion  to  live.  The  Jews  sought  to  hush  the 
voice  of  Christian  faith  by  bitteriy  denying  the 
testunony  that  Jesus  is  the  Christ  Pftganisai 


58   The  Origin  of  the  Diaciples  of  Chritt 

drove  the  hOkm  to  martynioiii.  Cdtus  and 

Porphyry  attempted  to  overthrow  Christianity 
by  the  brilliancy  of  their  philosophies  and,  while 
Julian  issued  no  formal  edict,  he  encouraged 
schism  and  strife  among  Christians,  pagan  as  he 
was  but  knowing  its  power  to  poison  every  good  ; 
and  fmther,  he  planiied  to  smother  it  in  ignorance 
by  forbidding  Christians  to  teach  the  daisies  or 
to  be  taught  them,  believmg  that  Christianity 
could  not  exist  without  the  classic  basis,  but  the 
legendary  cry  of  Julian:  "Thou,  O  Galilean, 
hast  conquered  after  all,"  was  true,  for  out  of 
every  conflict  Christianity  emerged  stronger  than 
ever,  so  that  only  a  few  yean  befoce  Tmullian 
had  said  :••  We  are  of  yesterday,  yet  we  have 
filled  your  empire,  your  cities,  your  islands,  your 
castles,  your  towns,  your  assemblies,  your  very 
camps,  your  tribes,  your  companies,  your  pal- 
aces, your  senate.  Your  forum  and  your  temples 
alone  are  left  3rou." 

Those  early  centuries  were  great  periods  hi 
the  history  of  Christianity.  The  OM  Testament 
was  at  first  the  only  Bible  that  the  Christians  had. 
Then  gradually  came  the  New  Testament,  one 
book  at  a  time,  an  epistle  to  one  Church,  which 
was  passed  to  another,  then  another  epistle,  then 
a  biography  of  Jesus,  and  another,  until  the 
twenty-seven  books  were  written.  On  the  death 
of  the  last  apostle,  the  manuscripts  were  copied 
and  separately  passed  from  one  Omrch  to  anotiier* 


The  Origin  of  the  Diadples  of  Christ  59 

as  among  the  richest  heritages  of  their  faith. 
Not  until  the  latter  part  of  the  fourth  century 
were  they  formally  combined  into  one  volume  as 
we  now  have  the  New  Testament;  but  the 
Church  of  thoee  oentoriei,  with  all  defects, 
and  they  were  many,  was  close  to  die  iqxisdes 
and  under  the  shadow  of  the  Cross.  Traditions 
were  passed  from  one  to  another  as  friends  tell 
their  heart  secrets  to  each  other,  while  an  unfet- 
tered faith  was  rapidly  transforming  the  classic 
students  of  Rome  and  Athens  into  disciples  of 
Jesus  and  the  uncouth  pagans  into  saints. 
Thousands  went  to  martyrdom  for  their  fsith, 
while  other  thousands  told  the  story  of  Jesus  and 
the  resurrection  until  the  Church  had  set  up  her 
banners  in  all  parts  of  the  Roman  empire. 

The  leaders  in  those  days  were  no  ordinary 
m^  They  appear  to  have  been  divmely  set 
apart  as  the  real  princes  of  the  earth  and,  hi  these 
latter  days,  all  the  diviskios  of  Chrbtendom  daim 
them  as  theu-  own.  Irenaeus,  Qement,  Origen 
and  TertuIIian  belong  to  all  communions  whether 
Greek,  Roman  Catholic  or  Protestant.  From 
Augustme  the  Roman  Catholic  Church  got  its 
imperialtem  and  mysticism,  while  Augustine  gave 
Luther  his  first  awakenhig  on  justification  by 
faith,  and  of  him  Luther  said :  "  Next  after  the 
Holy  Scriptures,  no  teacher  in  the  Church  is  to 
be  compared  to  Augustine."  From  Augustine 
Calvm  got  his  doctrine  of  predestination.   It  is 


6o   The  Origin  of  the  Diicipki  of  Chriic 


trae  that  none  of  theM  fathen  were  membefs  of 
any  of  the  modern  commanions,  became  no  one 

of  these  communions  then  existed,  but  now  ali 
struggle  to  hold  in  their  feUowship  the  mighty 
souls  of  the  first  centuries  and  talk  about  them  as 
though  they  were  their  brothers,  as  indeed  they 
are.  However  widely  separated  we  may  be  from 
Hving  souls  by  different  creeds*  when  we  thread 
our  way  back  through  the  centuries,  all  our  lines 
lead  to  those  pa  hs  of  the  first  centuries  wherein 
stand  the  same  great  personalities,  and  back  of 
all  is  Christ,  whose  we  are  and  whom  we  serve. 

Since  these  Imes  converge  to  a  common  centre 
in  the  past  and  that  centre  was  Christ,  they  must 
be  God's  paths,  and  hence  they  must  likewise 
converge  to  a  common  centre  hi  the  future  and 
that  centre  likewise  is  Christ,  who  shall  show 
who  is  the  blessed  and  only  Potentate,  the  King 
of  kings  and  Lord  of  lords."  That  deflection, 
that  break  hi  brotherhood,  that  multiplicity  of  de- 
nommations,  that  hostility  among  Christians—all 
these,  along  with  every  other  shi,  shall  be  cured 
by  the  power  of  Jesiis  Christ  who  alone  has  the 
cure  for  all  souls. 

In  the  shadow  of  His  passion,  when  the  very 
^osphere  was  heavy  with  sympathetic  tears. 
He  prayed :  "  Neither  pray  I  for  these  alone,  but 
for  them  also  which  shall  beUeve  on  Me  through 
their  word ;  that  they  aH  may  be  one ;  as  Thou, 
Father,  art  m  Me,  and  I  to  Thee,  that  th^  also 


The  Origin  of  the 


of  CSirist  6t 


may  be  one  In  Ue ;  that  the  world  may  believe 
that  Thou  hast  aent  If  e.**  The  ledemption  of 
the  world,  which  was  the  task  to  which  He  had 
given  His  life,  lay  in  the  path  of  a  united  dia- 
cipleship,  while  every  division  added  canker  to 
the  divine  escutcheon  and  tarnished  the  badge 
of  Christian  brotherhood.   Paul  saw  in  the  un- 
veiled boMMttof  Christ  the  program  of  His  con- 
quest and  so  he  wrote  to  the  Church  at  Ephesua  * 
"  Walk  worthily  of  the  vocation  wherewith  ye  un 
caUed,  with  all  lowliness  and  meekness,  wfthkmgw 
suffering,  forbearing  one  another  in  love;  en- 
d^vouring  to  keep  the  unity  of  the  Spirit  in  the 
bond  of  peace.   There  is  one  body,  and  one 
Sphit,  even  as  ye  are  called  hi  one  hope  of  your 
calhngr;  one  Lord,  one  lalth. one baptto, one 
U)d  and  Father  of  all,  who  la  above  aB,  and 
through  all,  and  in  you  all." 

As  deep  as  the  mystery  of  sin  is  the  mystery 
of  the  divided  Church.  Its  coming  seemed  as 
inevitahle  as  the  FaB  of  man.  Departure  from 
apostoHc  aunplicity  and  pnu:tice,  iacorporation 
of  pagan  customs  and  rites.  (fivenifiedfaiterpKtaP 
tions  of  the  Scriptures  and  traditions  and  the 
growth  of  world'-n<  3s  in  the  Church  brought 
about  conditions  that  broke  the  unity  of  the  flock 
of  God  and  henceforth  Church  history  deals  with 
separate  tsommonlons,  rather  than  with  a  united 
Church,  as  hi  the  eariy  years. 
Although  the  Roaan  CathoHc  Chmch  the 


62    The  Origin  of  the  Dtaciples  of  Christ 


largest  Christian  communioo  with  a  history  reach- 
ing back  to  the  eleventh  century,  if  we  coun'^ 
from  the  time  that  the  pope  was  excommunicated 
by  the  patriarch  of  Constantinople,  or  u  606, 
when  Boaifaoe  wis  ettttd  die  "anhrtnid  father" 
by  the  Emperor  PhocM^  or  ferio^  tt»  440-46X. 
in  the  time  of  Leo  i»  «Ik^  h  sometimes  called  the 
first  -A  the  popes;  nevertheless,  to  he  Greek 
Church  b( !  .ngs  the  priority  as  bein^  the  oldest 
of  the  Christian  communions,  whose  origin  like 
that  of  the  Roman  Catho&a,  is  well-nigh  lost  in 
^hoee  centwiei  wkm  the  Choich  bq^  her  de- 

partiira  fnMi  apettette  eia^ty,  bill  lor  first 

two  hundred  years  Greek  wm  Ike  prevaffii^ 
tongue  of  the  Church,  even  in  Rome  itself. 

As  feu-  back  as  the  eariy  part  of  the  third  en- 
tury,  however,  the  Roman  primary  came  into 
diicusuon,  against  which  Ireiisus,  Origen  and 
the  whole  Feirtrn  Chuwh  severely  protested, 
hot  the  trend  hi  refiflee,  fils^tof  the  fovem- 
ment,  was  towards  centralization.  MhMr  sects 
arose  and  disappeared,  but  these  two  reat 
movements— the  Eastern  and  Western  Cht  he 
— continued  to  advance  with  intense  h(  Vv 
againrt  eedi  othn-,  until  1054,  when  the  ab  iiute 
scysm  oocorrei  liy  the  gmriaich  of  Coostanti- 
nople  excommunieadng  the  ptpe,  whoee  ^hor- 
ity  was  becoming  rerfignisei  hi  dM  whole  West- 
em  Church,  and  to  even  jp  matters,  the  i  ipe 
excommunicated  the  fBtim^m  that  both  oen- 


The  Origin  <rf  the  XMKieles  of  Chfi«  63 


Henceforth,  thev  ^nown  hThktoyMX 
Gr^k  and  Ron  n  ,atholic  Churches. 

W^l^'^r?^^''  '^^"^  ^""P^'  the 

Weitera  Church  arose  to  power,  and  for  centu- 

n«  It  iTM  the  dm^mting  influence  in  Europe. 
Gregrory  the  Gw«,  ^  «^  P^' 

P  V.    he    .  for  th^   uimimtion  of  conSS 

uni  n  of  Chu  ch  i       Sta      with  thc^m^ 

^rV  '*;'^^*^''*^  ''  «>  n  thrones.  dJuS 
SLt^*"*'     "  the  Roman 

sin.  in 

«w  *  Imuid  of  the  twelfth  cen- 
^    -*  Who  win  gnmt  me,  before  1 
"hurch  of  God,  such  as  she  has 
primitive  times?"   Things  wm 
e  atmosphere  sometimes  is  beio 
Western  Church  became  so  cc 

"P  ^®  '^""^  fabri. 
^•^red  Reformation,  which  was 


jry  ex 

iie,  t   se-  th 
been  in  h* 
staguant  as 
a    orm.  T: 

except  t  kjr  g 


SCI'  uou.^   Christian  men,  contending  for  the 
f»  "ley  saw  it.    Out  of  this  mighty  strug- 
Je.  .  h^  ^ook  aU  Europe  li'ce  an  earthquake, 
«    %e  IVotestant  ReformaUon  of  the  six- 
enu^     mmy,  and  another  chapter  was  opened 
the  h.^ry  of  the  (Hvisioos  of  Chrtstfanirr 
In  the  principles  of  Protestantism,  which*  ans 
jusufication  by  faith,  the  sole  S 


64   The  Origin  of  the  Disciples  oT  Christ 

Scriptures  and  the  right  of  private  interpretation, 
a  long  step  was  taken  towards  the  primitive 
Gospel  Protestantism,  however,  was  too  dose 
to  the  intolerance  of  the  Roman  Cathdic  Chmdi 
to  fully  maintain  these  principles  and,  at  the 
Marburg  Conference  in  1529,  fourteen  and  a 
half  of  the  fifteen  propositions  were  accepted  by 
the  leaders ;  but,  on  Zwingli  interpreting  "  hoc 
est^  meum  corpus**  as  signifying  the  spiritual 
presence  and  not  the  Ittmd  body,  whidi  was 
Luther's  interpretation,  Luther  refused  to  shake 
hands  with  him,  although  Zwingli  offered  to 
compromise,  but  Zwingli's  abruptness  of  manner 
and  giving  his  support  to  some  of  Luther's  ene- 
mies had  prepared  the  way  for  the  break.  Like- 
wise Luther  broke  feUowship  with  his  Anabap- 
tist followers,  Carlstsdt  and  Munser.  Calvin's 
intolerance  went  further  and,  like  James  and 
John,  who  wanted  to  call  down  fire  upon  the 
Samaritans,  his  theologic  hatred  of  opposition 
carried  him  so  far  as  to  send  Servetus  to  the 
stake  because  he  severely  differed  with  him.  In 
the  eMabiidiing  xA  religious  peace  in  Germany 
in  1555,  toloance  was  granted  to  the  Lutherans 
and  under  restricted  oonditioiM  to  Uie  Roman 
Catholics,  but  no  tolmtkm  was  granted  to 
senting  Protestants. 

In  order  to  cope  with  the  system  of  dogmatic 
theology  of  the  Roman  Catholic  Church,  Prot- 
estantism etHbHshed  its  own  systems  of  dog- 


The  Origin  of  the  Oiaciples  of  Christ  65 

matic  theology  and  required  unstinted  loyalty  to 
Its  tenets  by  aU  who  sought  entrance  hito  its 
different  fellowships.  In  denymg  the  right  of 
private  interpretation,  which  is  one  of  the  funda- 
mental principles  of  Protestantism,  division  was 
precipitated  in  the  Protestant  household,  so  that 
instead  of  one  Protestant  Church,  there  were 
i-tttheran,  Reformed,  Bapdst,  Presbyterian,  Epis- 
copalian and  Congregational  communions  and, 
in  many  instances,  there  was  a  more  bitter  hot- 
tility  between  these  than  against  the  Roman 
Catholic  Church. 

The  se  enteenth  century  was  a  period  of  bitter 
and  hioessattt  strife  in  religious  matters  and  for  a 
time  it  seemed  as  though  Protestantism  would 
destroy  itsdf  by  strife  and  nmi^eity  of  <fivi. 
sion,  for  most  of  the  larger  communions  were  di- 
viding and  subdividing  over  such  hau--spHtting 
interpretations  and  trifling  questions  of  polity, 
Oiat  the  Roman  Catholic  orator  Bossuet  ex- 
dWmed :  "  Great  God  1  Is  it  possible  that,  upon 
the  same  matters  and  the  same  questions,  so 
many  multiplied  acts,  so  many  dtvisioiit  and 
different  confessions  of  faith  are  necessary? 
.    .       These  variations  fill  us  with  astonish- 
ment."  In  his  two-volumed  work,  "  History  of 
die  Variations  of  Protestant  Churches,"  he  pre- 
oicted  ^nder  the  oonthiuation  of  that  policy  a 
compMe  (fisimqEate  and  disappearance  of 
«•  enthe  Protestant  movement  It  was  the 


66   The  Origin  of  the  Disciples  of  Christ 

identical  policy  by  which  Julian  thought  to  des- 
troy Christianity  in  the  fourth  century,  and  now 
the  amazement  was  that,  without  any  outside  in- 
stigation, Protestantism  had  itself  adopted  the 
policy  for  its  ruin.  It  was  a  crittcal  period  and 
deep  concern  filled  the  minds  ci  Protestants. 

Zwingli  and  Melanohon,  both  of  irenic  spirit, 
appear  to  have  been  mere  keenly  sensitive  to  the 
necessity  of  union  than  any  of  their  associates. 
Calvin,  however,  wrote  Cranmer  in  1553 :  "  I 
should  not  hesitate  to  cross  ten  seas,  if  by  this 
means  hxAy  communion  might  prevail  among  the 
members  of  Christ"  George  Calixtus,  professor 
in  the  university  of  Halmstadt  and  the  pioneer 
in  this  cause,  wrote  a  letter  in  gentleness  and 
love  to  the  Roman  Catholic  universities  of  Ger- 
many, pleading  for  the  things  that  make  for  peace. 
He  said :  "  If  I  may  but  help  towards  the  healing 
of  our  schisms,  I  will  shrink  from  no  cares  and 
night  watchings,  no  eftorts  and  no  dangers  .  .  . 
nay,  I  will  never  spare  either  my  life  nor  my 
blood,  if  so  be  I  may  purchase  the  peace  of  the 
Church."  To  him  the  su  rnmary  of  the  minimum, 
which  is  required  for  salvation,  is  expressed  in  the 
Apostles'  Creed,  and  on  that  basis  he  appealed 
to  the  divided  Chmdi,  but  it  fell  on  deaf  ears, 
save  to  be  denounced  and  rUiiculed. 

Hugo  Grotius  lent  his  great  inteOect  to  an 
attempt  at  union  between  Catholics  and  Protes- 
tants.  Leibniu  and  Bossuet  conducted  a  lengthy 


The  Origin  of  the  Disciples  of  Christ  67 

correspondence  in  the  same  inteiMt   Failing  in 

this,  Leibnitz  turned  his  attention  to  a  recondliap 
tion  between  the  Lutheran  and  Reformed  com- 
munions, which  likewise  failed.  Dury's  scheme 
for  the  union  of  all  Protestants  by  the  abolition 
of  party  names  and  bitter  controversies  and  the 
estabUshment  of  national  Churches,  attracted 
some  attention,  but  the  death  of  his  ^ef  patron, 
Gustavus  Addphtts,  cut  it  short  The  conference 
of  Thorn,  composed  of  twenty-seven  Roman 
Catholics,  thirty-seven  Lutherans  and  fifteen  from 
the  Reformed  Church,  presided  over  by  a  legate 
appomted  by  the  emperor,  assembled  in  great 
pomp  imrtead  of  much  prayer  and,  after  kiting 
ior  months,  it  broke  op  in  scandal  In  corr»> 
spondence  with  William  Wake,  Archbishop  of 
Canterbury,  Dupin  proposed  as  a  basis  for  union 
between  tb'i  Church  of  Rome  and  the  Church  of 
England  the  abolition  of  auricular  confession,  re- 
ligious vows,  Lenten  fosts  and  abstinence,  pope's 
sapremacy  and  oelifaaey  of  the  dergy ;  he  also 
entered  into  negotiatkms  through  Peler  the  Gieat, 
while  that  sovereign  was  in  France,  with  a  similar 
plan  for  the  union  of  the  Greek  and  Roman 
Catholic  Churches,  but  Pope  Clement  XI  severely 
censured  him  and  Louis  XIV  dismissed  him  from 
'^nong  the  doctors  of  the  Sorbonne. 
IVhiie  these  thhigs  were  transpu4ng  on  the 
continent,  similar  efforts  were  brt^  put  fordi  hi 
Engfauidand^Scotlaiid.  Among  tiie  dilef  voicei 


68    The  Origin  of  the  Disciples  of  Christ 

of  that  day  was  that  of  Richard  Baxter,  who 
preached  constandy  on  the  necessity  of  a  united 
Church  and  wrote  numerous  pamphlets  in  its 
behalf.   Said  he:  "Unity  and  concord  is  the 
Church's  jeauty.   It  makes  us  amiable  even  to 
the  eyes  of  nature  and  venerable  and  terrible 
even  to  the  eyes  of  malice.   .   .   .   The  concord 
of  believers  does  gready  conduce  to  the  success 
of  the  ministry  and  the  propagation  of  the  Gospel 
and  the  conviction  and  salvation  of  ungodly 
souls."   Continuing  he  said:  "When  Christ 
prayed  lor  the  unity  of  His  disciples,  He  re- 
doubled His  argument  from  the  effect  or  end 
(that  the  world  may  believe  that  Thou  hast  sent 
Me  and  hath  loved  them).    Would  tiiis  make  the 
world  believe  that  Christ  was  sent  of  God  ?  Yes, 
undoubtedly.   If  aU  Christians  were  reduced  to  a 
holy  concord  it  would  do  more  to  win  the  heathen 
worid  than  all  oth^  means  can  do  without  it." 

Other  issues,  however,  always  overshadowed 
in  importance  the  union  of  believers.  The  place 
of  doctrine  had  priority  over  Christian  life,  yet 
love  among  believers  is  as  fundamental  m  the 
reUgion  of  Jesus  as  faidi  in  His  divinity.  Ed- 
ward StilUngfleet,  afterwards  Bishop  of  Worces- 
ter, wrote  his  « Irenfcum,"  hi  whkh  he  sought  to 
express  the  prevaiUng  weariness  relative  to  the 
faction  between  episcopacy  and  IVesbyterianism 
and  sought  to  find  some  compromise  on  which 
aU  could  unite,  although  he  looked  upon  the  torn 


The  Origm  of  the  Dbcipiet  of  Cairitt  69 

of  Church  goverament  as  a  non-essential.  Said 
he :  **  For  the  Church  to  require  more  than  Christ 
Himself  did,  or  make  the  oonditioa  of  her  com- 
munion more  than  our  Saviour  did  of  disdple- 
ship,  is  wholly  unwarranted."  In  1662  he  gave 
a  reprint  of  his  "  Irenicum  "  with  an  appendix,  in 
which  he  sought  to  prove  that  "  the  Church  is  a 
distmct  society  from  the  State  and  has  divers 
rights  and  privileges  of  its  own."  That  year  the 
Act  oi  Unifcmnity  was  passed  and  Puritsnfam  was 
thrust  out  of  the  Church  of  England.  StilUng- 
fleet's  position  aided  many  of  the  ejected  mini»> 
ters,  and  John  Owen,  chief  among  the  Puritans  in 
his  day,  said :  "  Wherever  there  is  a  man  or  a 
body  of  men,  who  are  united  to  Him  by  a  living 
fauth  and  are  keeping  His  commandments,  he  or 
they  are  hi  commimkm  with  theChnreh  of  God." 
With  prophet  vision  he  added:  "When  God 
shall  accomplish  union  it  will  be  the  effect  of 
love  and  not  the  cause  of  love." 

Chillingworth  insisted  on  a  return  to  the  Bible 
and,  dymg  in  prison  in  consequence  of  his  faith,  he 
said :  **Take  away  this  persecuting,  burning,  curs- 
hig,  damnbg  of  men  for  not  subscrlbmg  to  the 
words  of  men,  as  the  words  of  God ;  nqnire  of 
Christians  only  to  believe  in  Christ  and  to  call  no 
man  master  but  Him  only."  The  phrase  coined 
by  l(upertus  Meidinius  was  on  the  lips  of  many : 
"  In  essentials  unity ;  in  non-essentials  liberty ;  in 
an  things  charity."   John  Milton,  poet  and  states- 


^o   The  Origin  of  the  Diacipkt  of  Christ 

man,  fearleady  pleaded  for  the  restoration  of  New 
Testament  Christianity  at  the  only  cute  for  the 
divisions  of  Christendom.  Johannes  Cocce|t]S» 
the  scholar ;  John  Wesley,  the  reformer ;  Jeremy 
Taylor,  the  preacher ;  John  Locke,  the  philoso- 
pher, and  others  were  pleading  for  the  recogni- 
tion of  brotherhood  among  Christians,  while  a 
belligerent  sectarianism  was  trying  to  strangle  it 
to  death. 

Systems  of  dogmatic  theology  having  foiled  to 
furnish  a  basis  for  union,  two  opposite  movements 
arose  in  the  seventeenth  century,  both  seeking  to 
get  away  from  sectarianism  and  find  a  basis  of 
unity,  which  is  somewhere,  for  th^  :  uman  mind 
•eeks  it.   The  first  was  a  series  iA  mystical 
movements,  which  substituted  for  theological 
dogmatism  the  emotional  element  of  our  nature 
as  the  sole  criterion  of  religion.   Out  of  this 
reaction  came  the  Methodists,  the  Friends,  the 
Moravians,  and  other  kindred  movements  in 
both   Protestant  and  Roman  Catiiolic  com- 
munions, cau^g  a  general  revival  of  religion, 
and  leaving  the  names  of  John  Wesley,  George 
Whitefield,  Madam  Guyon,  Fenelon,  Fox  and 
Zinzendorf  among  their  leaders,  but  it  contributed 
litUe  to  the  solution  of  the  union  problem.  Wes- 
ley, however,  said :  "  Would  to  God  that  all  the 
party  names,  and   unscriptural  phrases  and 
fonia,  which  have  divi<fod  the  rhrififim  wofkl, 
were  forgot ;  and  that  we  m^t  afi  agree  to  sit 


The  Origin  of  the  Diacipks  of  Christ  71 

down  together,  as  hmnble,  toving  disdples  at 
the  feet  of  our  common  Master,  to  hear  His 
word,  to  imbibe  His  Spirit,  and  to  transcribe 
His  life  in  our  own." 

The  other  movement  had  to  do  with  thi 
philosophy  ai  Empuidsm,  which,  excluding  the 
dement  of  iwnJutiea,  and  affirming  that  all 
knowledgt  is  derived  £rom  the  senses  or  the 
perception  oi   simple  hi^vical  fact,  sought 
through  the  universal  reason  of  mankind  to 
establish  a  universal  Christianity  and,  though  it 
ended  in  disaster,  it  served  to  break  up  condi- 
tions preparatory  to  the  reconstruction  of  thought 
The  Campbdto  faced  these  conditions  and 
awoke  to  the  defects  of  our  inner  artistry  and 
fearlessly  set  themselves  to  reducing  a^rfan 
chaos  into  the  harmony  of  a  united  brotherhood. 
They  saw  the  disproportion  of  religion  in  one 
communion,  emphasizing  one  doctrine  as  though 
that  were  the  sum  of  Christianity  and  another 
communion  emphsiiiiMg  aaotiier  doelrine,  as 
though  it  were  tht  son  of  CMtlMiity,  neces- 
sarily giving  the  preponderance  of  one  element 
in  one  communion  and  almost  the  entire  lack  of 
it  in  another,  while  all  communions  should  be 
equally  emphasizing  the  great  necessities  of  our 
common  fdth,     huaan  life  would  be  propor- 
tioned after  the  iiiedit4)f  ^ritt.  Thtymm^ 
the  religion  th&t  h  f»  saspHsmh  9&t  t^^tQ^as» 
orHesiastical  <&BpnpoiitoMMHi%  fevi  %  ^ 


72    The  Origin  of  the  Disciples  of  Christ 

tinctly  the  religion  of  proportion,  aooonUng  to 
each  faculty  its  hill  right,  so  they  proposed  for 
the  union  of  Christendom  neither  a  system  of 
dogmatic  theology,  nor  a  religion  of  pure  feel- 
mg,  nor  a  phikMophy  based  on  udivetsal  reason; 
but  to  unite  upon  the  fact  Christ— authority 
over  against  all  other  authorities  and  obedience 
to  His  terms  as  laid  down  in  the  New'  Testa- 
ment 

They  did  not  propose  to  make  their  interpreta- 
tion of  the  Bible,  nor  any  other  interpretation  of 
the  Bible,  as  a  test  <rf  ieOowship,  but  the  Bible 
was  to  be  taken  as  the  authority  lor  what  Christ 
wanted  men  to  do  and,  havmg  decided  that,  the 
interpretation  of  the  facts,  as  for  mstance  the  in- 
terpretation regarding  faith,  repentance  and  bap- 
tism, were  matters  of  private  judgment,  which 
bekmg  to  theobgy  and  consequenUy  have  no 
place  hi  determmihg  Christiaa  feOowship. 

The  Campbells  had  pushed  thefar  way  to  the 
ultimate  conclusion  of  Protestantism,  which  was 
expressed  in  the  phrase  of  Chillingworth :  *•  The 
Bible  and  the  Bible  only  is  the  religion  of  Prot- 
estants." And  further,  ia  this  proposition,  they 
presented  the  reconciliation  of  the  mdividual 
liberty  of  consdence  and  hitellect  with  the 
solidarity  of  Christian  disdpleship,  for  which 
Christ  prayed.  Up  through  the  storms  of 
centuries,  the  plant  had  come  and  in  the  open- 
mg  of  the  nineteenth  century  it  bloomed  and  a 


The  Origin  of  the  Disciples  of  Christ  73 

new  chapter  for  the  miioo  oi  Christendom  was 
opened  hi  the  anmOs  oi  American  Qttiitianlty 


II 

I  know  not  where  to  find  all  the  seeds  that 
have  flowered  in  this  garden,  for  nothing  is 
more  difficult  than  to  trace  the  origm  of  thmgs, 
but  inasmuch  as  the  message  of  the  Disciples  of 
Christ  was  for  an  intelligent  understanding  of 
the  SCTiptures,  freed  from  all  traditions  and 
superstitions,  the  Renaissance  became  one  of  its 
earliest  antecedents.   It  was  the  morning  of  the 
awakening.   It  made  possible  the  sixteenth  cen- 
tury Reformation  and  gave  to  literature  and  art 
a  new  impetus,  so  that  UBtsunmelled  genius 
made  its  offering  of  poetry  and  sculpture  and 
painting  at  the  altar  of  freedom.    All  life  felt  the 
influence  of  the  awakening  and  theological, 
phUosophical  and  political  thoughts  changed 
thchr  channds  and  graduaUy  sought  adjustment 
to  a  larger  freedom.   Men  unconsciously  found 
themselves  m  new  conditions  and  fatavdy  sought 
for  paths,  the  prophecies  of  whkh  were  already 
beating  in  their  bosoms,  and  so  out  of  the 
Renaissance  came  an  intellectual  awakening  that 
flashed  its  beams  upon  souls  whose  passion  was 
behigf  turned  to  an  Intelligent  harmonizing  of 
the  discord  m  the  divided  house  of  God. 
While  the  attention  of  all  Eun^  was  behigat- 


74    The  Origin  of  the  Disciples  of  Christ 

tracted  to  the  Netherlands  by  Hugo  Grotius,  who 
was  laying  the  foundation  of  the  new  science  of 
international  law,  and  by  Rembrandt,  whose 
original  style  of  painting  based  upon  a  strong 
perception  ot  the  beauty  and  value  of  pure  light 
and  shade  in  nature  and  art,  readiing  its  dimax 
in  the  wonderful  picture,  "  The  Nig^t  Watdi," — 
while  these  brilliant  achievements  were  attracting 
the  admiration  of  Europe  to  the  Netherlands, 
Johannes  Coccejus,  the  pious  and  learned  pro- 
fessor in  the  university  of  Leyden,  was  making  the 
first  attempt  at  systematic,  Biblical  theology  and 
lajring  down  new  rules  for  the  interpretation  of 
the  ^Scriptures,  by  which  he  came  to  be  called 
"  the  father  of  modem  exegesis."  The  restless- 
ness of  the  age  bespoke  a  desire  for  new  systems 
of  thought  Over  against  tlie  Roman  Catholic 
proposition  of  saving  all,  irrespective  of  their 
coupon,  wiio  at  the  tfane  of  thehr  death  are  hi 
the  membersh^  of  that  Church,  Calvin  set  his 
dogma  of  i»re(teitination,  which  declared  that  the 
divine  decrees  are  eternal  and  unchangeable  and 
that  a  part  of  the  human  race,  without  any  merit 
of  their  own,  are  chosen  to  eternal  life,  and  the 
other  part,  as  just  punishment  for  their  sins,  are 
left  to  eternal  damnation. 

Many  movements  arose  seeldng  the  mitigation 
of  this  harsh  doctrine,  the  negative  counterpart 
of  which  was  not  satisfactory  even  to  Calvin, 
but  he  affirmed  that  it  was  logically  true.  Tbe 


The  Origb  of  tbe  DiKipks  of  Chriit  75 

most  formidable  revolt  was  led  by  James  Ar- 
miiiiu&,  professor  in  the  university  of  Leyden, 
who  advocated  imivenal  gnux  and  freedom  of 
the  will,  but  Arminianiam  was  after  all  a  modified 
predestination,  for  it  declared  that  God  has 
decreed  to  save  those  who,  by  the  grace  of  the 
Holy  Spirit,  t<;lieve  in  J^sus  Christ,  thereby  leav- 
ing the  sinner  to  importune  the  Spmt  for  action, 
but  it  showed  dearly  that  there  was  a  man-ward 
side  hi  the  progreit  of  lalvatkm  and  the  doctrine 
spread  rapidly,  prododiig  great  cfiect  in  the  his. 
tory  of  modem  ethics. 

Coccejus  broke  with  the  orthodox  custom  of 
his  time  in  reading  dogmas  into  texts  and  inter- 
preting Scripture  by  tradition,  allegory  and 
symbolism  and,  getting  his  ideas  from  the  Bible 
and  the  polkical  coiKHtioiis  that  surrounded  him, 
he  proposed  the  historical  method  of  mblestudy, 
inquuing  into  the  circumstances  and  the  time  of 
writing  each  book  and  that  the  meanii^  of  a 
word  be  ascertained  from  the  ordinary  sense  in 
connection  with  the  context;  and  further,  that 
God's  dealing  with  man  has  been  a  development, 
marked  by  diqMiiaat«»s»  aad  that  salvation  is  a 
covenant  between  God  and  man,  hi  which  God 
and  man  cooperate ;  God  behig  the  Sovereign,  it 
is  His.  part  to  present  the  terms  and  it  is  man's 
part  to  accept  on  his  own  free  will.   The  distinc- 
tion between  the  dispensations  was  the  key  to 
Scriptuial  imcrpretation.    AU  this  seems  very 


76   The  Origin  of  the  Diacipkt  of  Cbritt 


timple  towBoVf  but  in  tiw  nventwath  cmtwy  it 
was  notUnf  lem  than  revt^otioaaiy,  for  k  uptet 

all  the  sjrstems  of  dogmatic  theology  and  metM 
that  proof  texts  could  not  be  gotten  at  random 
from  any  part  of  the  Bible  to  enforce  Christian 
doctrines. 

At  fint  it  was  kindly  received  due  to  the 
friendHneis  it  shoved  in  attHnpting  to  intapvet 
some  ot  the  Calvinistic  doctrines,  rather  than  op- 

posing  them  and  too,  largely  to  the  irenic  natare 
of  the  adherents,  who  were  recognized  as  peace 
loving  men,  devoutly  seeking  to  harmonize  the 
various  schools  of  theology  and  thereby  find  a 
bMrit  for  mdoa,  Hyperius,  Olevian,  Elgin  and 
others  wcw  pioneers  hi  the  saggestkMi  and  fol- 
lowing Coccejus,  Burman,  Witsins  and  otiMn 
elaborated  it,  especially  Witsius,  to  whom  ai>- 
pears  to  be  largely  due  its  spread.  When,  how- 
ever, it  became  fully  understood,  it  caused  a 
storm.  Schism  in  the  Reformed  Church  was 
averted  only  by  the  oooBpraanise  to  make  it  a 
school  of  theotogical  tlioiiglit  and  Coccejos's 
works,  remaining  in  Latin,  became  known  only 
to  those  of  liberal  education.  The  doctrine 
spread,  however,  and  not  being  the  theology  of 
a  sect,  its  unconscious  influence  affected  the 
diought  of  many  in  all  communions. 

The  seoesiioo  iroai  the  Established  Church  of 
Scotland  hi  1732,  uncfer  the  teadosh^)  o<  the 
Erskines,  hichided  fas  its  theology  the  cardhial 


The  Origin  of  the  DiK^  oT  Cbriic  77 

prindpiet  of  the  covenant  theology  and  "  The 
Marrow  ol  Modem  Diwkdty,"  by  Edward  Fisher 
and  '«The  Fourfold  State,"  l>y  Tbonaa  ii«»ftim, 
which  clearly  embodied  these  principlee»  wera 
among  the  most  popular  books  read  by  Seceders. 
The  CampbelL  .vere  members  of  that  branch  of 
the  Presbyterian  Church  and  lived  in  the  atmos- 
phere of  the  covenant  theology.   Thomas  was 
educated  at  one  of  the  Seceder  theological 
semmaries.  wim  ffermaa  Witsins's  -  Eoooomy 
of  1     Covenant  Between  God  and  Man  **  vat  a 
text-book,  and  the  biographer  of  Alexander  teUt 
us  that,  when  a  boy,  he  read  with  eagerness 
Boston's  "  Fourfold  State,''  which  was  as  popular 
as  BmyMi't  "  Pagrim's  Progress  " ;  besides  both 
iither  and  eon  were  meu  of  wide  idMlarship  and 
u  ere  abreast  of  the  times  It  all  mattefB  regarding 
theology  and  philosophy. 

Differing  in  minor  poiuts  v  itli  Coccejus,  Ale*- 
ander  Campbell  made  lengthy  quotations  f  tr 
him  in  his  publications,  and  whether  consciously 
or  tawoateiously,  he  followed  the  leadership  of 

the  diitingvUied  Datdi  tlMoiogitti  in  his  pkn  of 
the  development,  recogidafay  th  ^  na*ft«>»K«y 

ish  and  Christian  dispensations,  which  he  cafied 

the  starlight,  moonlight  and  sunlight  ages  ol  the 

world. ^  His  famous  sermon  on  the  Law  was  a 

contrast  between  the  Old  and  New  Testament 

haaed  on  the^  dispensations  with  the  cleavage  fit 

Ckskt,  nAa  tiaa  at  the  Pali,  as  Coccejus  put 


78    The  Origin  of  the  Disciples  of  Christ 

it,  and  he  argued  for  the  Christian's  freedom 
from  the  Old  Testament  law,  which  was  de- 
signed for  the  Jews  to  whom  it  had  been  given, 
and  the  Christian's  obligation  to  the  New  Testa- 
ment, whidi  contains  the  words  of  Christ  for  ths 
rule  of  Chrisdan  life.  To  him  the  sole  authority 
of  Christ  is  the  ultimate  basis  fen*  the  union  erf 
Christendom. 

He  further  used  the  idea  of  the  covenant  with 
wonderful  force  in  answer  to  the  question,  "What 
must  I  do  to  be  saved  ?  "  and,  showing  what  God 
had  done  for  us,  he  proceeded  with  equal  clear- 
ness to  show  that  man  has  something  to  do  to  be 
saved.  To  the  unbeliever,  his  answer  was  in 
Paul's  words  to  the  unbelieving  jailer :  "  Believe 
on  the  Lord  Jesus  Christ  and  thou  shalt  be  saved." 
To  the  believing  multitudes  he  answered  as 
Peter  did  on  the  day  of  Pentecost :  "  Repent, 
and  be  bi^[>tiMd  every  one  of  yoii  in  the  name  of 
Jesus  CList  for  the  remission  of  sins,  andyeshaU 
receive  the  gift  of  the  Holy  SfHrit"  To  the  peni- 
tent and  pra}ring  believer,  he  answered  as  Ananias 
did  to  Saul :  "  Arise,  and  be  baptized,  and  wash 
away  thy  sins,  calling  on  the  name  of  the  Lord." 

Campbell  simplified  the  matter  of  salvation, 
showing  that  there  were  lEurts  to  be  believed, 
comnwnds  to  be  obeyed  aiul  proadan  to  be  en- 
joined, so  that  any  one  of  ordinary  intelligence 
could  comprehend  it.  This  was  distinctly  Bible 
ground  without  the  mterpretation  of  these  Scrip- 


The  Origin  of  the  Disciples  of  Christ  79 

tural  passages  being  made  a  test  of  fellowship 
and  as  such,  to  Alexander  Campbell  and  his  as* 

sedates,  it  furnished  a  reasonable  basis  for  the 
cooperation  of  all  Christians  m  the  salvation  of 
the  lost  world.  Neither  Coccejus  nor  Witsius 
appeared  to  have  seen  the  conclusion  to  which 
Campbell  had  pushed  the  covenant  idea,  but  the 
conclusion  is  irresistible  and  the  covenant  was 
made  so  simple  that  it  has  had  much  to  do  with 
the  remarkable  growth  of  the  Disdples. 

Another  influence  equally  as  great  as  an  ante- 
cedent force  in  the  rise  of  the  Disciples,  and  upon 
Alexander  Campbell  in  particular,  was  the  phi- 
loeophy  of  John  Locke,  of  England,  whose  de- 
sh«  was  to  end  sectarian  strife  by  finding  a 
philosophical  basis  for  miioa  and,  for  sevend 
generations,  his  thought  was  the  prevailing  phi- 
losophy  in  the  English-speaking  worid,  although 
not  applied  so  specifically  to  religious  conditions 
as  has  been  done  by  the  Disciples.    He  affirmed 
that  all  knowledge  comes  from  without  and  is 
dependent  upon  our  senses  and  the  operation  of 
the  mind,  which  we  call  reflection.   Of  beliei  he 
affirmed  that  it  was  the  acceptance  of  the  testi- 
mony of  others.    In  matters  of  God,  the  evidence 
is  revelation  and  the  assent  is  faith,  which  is  set 
over  a^nst  reason  in  exercise  upon  the  objects 
of  natural  sense,  but  faith  must  not  contradict 
•"^aw.  and  so  be  afllniied  the  complete  reason- 
^blencsB  of  iwelaifoiL 


8o    The  Origin  of  the  Disciples  of  Christ 

With  the  Lockean  theory  of  knowledge,  Camp- 
bell and  his  colabourers  declared  both  unscrip- 
tural  and  unwarrantable  the  eighteenth  century 
conception  of  conversion,  with  "  the  idea  of  phys- 
ical or  special  interpositions  of  God's  Holy  Spirit 
in  the  way  of  dreams,  visions,  voices,  and  inune- 
diate  impulses,  issuing  in  swoonings,  fisinthigs, 
jerkings,  shoutings  and  trances."  Instead  of 
urging  sinners  to  pray  for  the  Holy  Spurit's 
action  upon  them,  they  boldly  presented  to  men 
— not  theology,  but  the  facts  concerning  Jesus 
Christ,  that  they  might  believe  on  Him,  for  faith 
was  based  on  testimony ;  as  says,  **  Faith 
Cometh  by  hearing."  So  the  intellectual  and 
moral  order  is  first  the  word  spoken,  second  hear- 
ing, third  believing,  fourth  feeling  and  fifth  doing. 

The  test  of  the  faith  of  those  inquiring  the  way 
of  salvation  isi  the  public  confession  that  "  Jesus 
is  the  Messiah,  the  Son  of  the  living  God,"  which 
Locke  made  the  thesis  of  hk  book  on  "The 
Reasonableness  of  Chiistia^y."  It  ww  tbe 
philosophy  ol  ootamcm  sense  and  its  efieet  wtm 
tremendous  upon  the  multitudes  who  were  seek- 
ing the  way  out  of  the  abstractness  of  the  relig- 
ious practices  of  those  times.  With  their  Bibles 
and  Locke's  "  Essay  on  Human  Understanding," 
the  pkmeer  preachers  among  die  Dkdples  went 
forth  prodaimlng  the  Gospel.  Campbell  ac- 
knowledged his  debt  of  gratitude  to  Locke,  whom 
he  referred  to  as  "the  Christian  philosopher" 


The  Origin  of  the  Duciplet  of  Oiritt  81 

and  named  him  hj  the  aide  of  PmU,  Pfeter,  Wyclif, 
Luther,  Milton,  Newton,  Franklin  and  Washing- 
ton and  used  his  philosophy  with  unanswenble 
force  in  the  early  years  of  the  nineteenth  century 
as  a  guide-post  back  to  the  Scriptures  for  the 
way  of  Christian  harmony. 

A  number  of  events  in  political  afiaks  transpked 
in  the  seventeenth  and  eighteenth  centuries  that 
led  men  of  thought  to  reflect  upon  religious  con- 
ditions. While  Coccejus  was  oudining  his  cove- 
nant theology  for  the  peace  of  Christendom,  Hugo 
Grodus,  the  ablest  jurist  ot  his  time,  was  laying 
down  the  principles  for  peace  among  nations. 
In  his  book,  "The  Rights  of  War  and  Peace," 
which  became  <me  oi  die  most  popular  fmUka- 
tions  in  Europe,  he  urged  the  soeii^  eoMiact 
among  nations  by  which  the  horrors  of  war 
might  be  mitigated  and  international  controver- 
sies setUed  in  an  international  court,  h  was  out 
of  tfib  vision  that  Tennyson  wrc^ : 

"  Tin  the  war-drum  thmlil^4a»|Mfir,  asi  At  lmMbl§i 

were  furl'd 

In  the  Parliuaent  of  man,  the  Federation  of  ffm  w^ld. 
Thwe  the  «hmii  miw  of  inoit  shall  hold  a  f/ttfta 
realm  in  awe. 

And  the  kiadir  «Mh  ilgifiHi|»,  iiyi  n  w*mta 

Uw." 


To  the  CM^Iieb  it  gave  not  01^  the  vlsbn  ol 
Ae  ptMeof  lheaa^b«l^ol  AeChurdi, 


82    The  Origin  of  the  Disciples  of  Christ 

which  had  been  purchased  by  the  blood  of 
Christ 

Then  came  the  American  Revolution,  with  its 
significant  and  remarkably  phrased  Declaration 
ct  Independence,  voicing  the  sentiments  of  a 
oentuiy's  struggle  for  freedom,  and  the  atmos- 
phere of  a  new  democrac}'  swept  across  tiie  ccmti- 
nent  Thomas  Aquinas,  the  angelic  doctor  of 
Catholicism,  had  announced  the  distinction  be- 
tween moral  and  positive  precepts,  but  it  remained 
for  Grotius  to  bring  it  into  perfect  clearness,  in 
which  he  showed  that  moral  precepts  are  inherent 
in  the  hmnan  mind  and  that  potttive  precepts  arise 
out  of  new  conditions  and  new  authorities,  from 
which  Campbell  urged  with  force  abs(^ute  obedi- 
ence to  the  commands  of  Christ  as  the  sovereign 
authority  of  Christendom.  The  Revolutionary 
War  had  somewhat  loosened  the  American  na- 
tion away  from  the  traditions  of  the  old  worid 
and  the  new  republic  invited  freedom  of  effort  fai 
search  for  primitive  practices,  so  that  the  de- 
mocracy of  the  Disciples  grew  up  as  naturally 
on  the  American  soil  as  the  Roman  Catholic 
Church  arose  upon  the  imperialism  of  decadent 
Rome  and  the  creeds  of  Protestantism  by  the 
side  of  the  monarchies  of  Europe 

These  great  cmrrents— theological,  philosoph- 
ical and  political—were  felt  on  both  sides  of  the 
Adantic,  sometimes  singly  and  sometimes  com- 
bined, in  the  general  reconstruction  of  theological 


The  Origin  of  the  Discipks  oT  Christ  83 


thought,  both  by  those  who  remained  in  the  fellow- 
ship of  their  commiiniona  and  by  those  who  hnkt 
away  from  the  various  established  rdigious  or- 
ders. 

Ill 

Various  movements  looking  to  larger  liberty 
in  the  Church  arose.  Because  of  the  radical 
oppontion  oi  John  Glas  to  the  union  of  Church 
and  State,  the  Church  of  Scotland  deposed  him 
from  its  ministry  and,  in  1728,  he  began  an  hide- 
pendent  movement  in  Dundee,  but  remained  a 
strict  Calvinist  and  his  work  was  ocmtiniMd  by 
his  son-in-law,  Robert  Sandeman. 

The  secession  of  1 732  was  a  protest  against  the 
secular  aristiOcrBcy  controlling  the  affaks  of  the 
Church  of  Scotland  Ebenezer  Ertkine  was  cen- 
sured by  the  Assembly  for  his  diampioiMhip  oi 
the  protest  and,  with  others,  he  was  suspended 
from  the  ministry,  which  resulted  in  the  evangel- 
ical party  seceding  from  the  Church  of  Scotland 
and  became  the  Seceder  Presbyterian  Church. 

In  1767,  Archibald  McLean  led  a  small  follow- 
ing out  of  the  Chorcfa  of  Scotland.  They  prac- 
ticed immersion,  observed  the  Lord's  Sutler 
weekly  and  were  called  Scotch  Baptists,  although 
they  had  no  connection  with  the  English  Baptists. 

From  the  influence  of  the  great  revivals  under 
Wesley  and  Whitefield  in  England  and  the  for- 
eign misiiooary  awakenfaig  under  Carey  and 


84   The  Origiii  of  the  Discipkt  o£  Chrift 

Fuller,  arose  a  movemeitt  in  the  Chuich  of  Scot- 
land with  Robert  and  James  A.  Haldane^  two 

wealthy  laymen  of  Edinburgh,  as  leaden  and, 
on  the  opposition  of  the  Church  of  Scotland  to 
lay  preaching,  that  movement  became  independ- 
ent and,  like  the  others,  it  was  sincerely  »M»»lrtng 
for  New  Testament  simplicity. 

Without  knowledge  of  each  other,  local  congre- 
gations began  to  spring  up  in  England,  Scotland 
and  Ireland  and  also  on  this  side  of  the  Atlantic, 
in  New  York,  Baltimore,  Pittsburgh  and  other 
cities.  Some  were  from  the  Scotch  Baptists, 
others  from  the  Haldanes,  and  still  others  inde- 
pendent of  all  movements,  but  all  were  committed 
to  the  New  Testament  as  the  only  standard  of 
faith  and  practice. 

In  opposition  to  the  episcopacy  of  the  Method- 
ist Church,  James  O'Kelly  led  a  revolt  from  that 
communion  in  1792  in  Virginia  and  North  Caro- 
lina, while  Abner  Jones,  in  1800,  was  leading  a 
revolt  from  the  Baptist  Church  in  New  England 
against  human  creeds  and  denominational  names. 
These  two  movements  took  the  name  Christian 
and  later  they  received  some  additions  from 
the  Christian  movement  in  Kentucky  and  other 
Western  states  and  formed  what  is  now  known 
as  the  Christian  denomination. 

In  1801,  Barton  W.  Stone  held  a  great  revival 
meeting  at  Cane  Rklge,  Kentucky,  m  which  per- 
sons of  other  oommtmtona  assisted,  and  br  tiits 


The  of  tbe  Disciples  of  Christ  85 


ceranre  cameapon  him  aad  tiioie  associated  with 
him  from  the  Lexington  Presbytery  of  the  Presby- 
teriaa  Cimrch  ai  which  he  was  a  member.  Con- 
sideraUe  feelii^  was  aro«»ed  and  for  peace 
StoMB  antf  Ami^  iMMiMii^  nilb  kiai  withdrew 
from  ibtsrimjMP  W&mil^fiHtjt  ami  otgao&MNl 
the  Spiiq^M  FMipv9^  "  But,"  said  he,  "  we 
had  not  worn  our  ngflK  more  than  a  year,  before 
we  saw  that  it  sa vowed  of  a  party  spirit  with 
man-made  creeds.  We  threw  it  overboard  and 
took  the  name  Christian — ^the  name  given  to  the 
diadples  by  divine 

In  1804,  he  wrote  ^km**hmWmmaA  TcMUMBt 
of  the  Si»ingfidi  ftiAjliiji/*  aad,  wiii  ao de- 
sire to  form  another  ccnnmanion,  they  started  a 
movement,  as  they  expressed  it,  "to  sink  into 
union  with  the  body  of  Christ  at  large "  and 
took  the  Bible  as  their  rule  of  feuth  and  practice. 

Because  oi  iavitta^  aB  CknAtHam  to  ihe  eb> 
servanoe  of  the  hmitw  Sapper  n  WaaWafj^ 
Coun^,  Pennsyl /ania,  Thoaoas  Caa^b^  was 
censured  by  the  Seceder  Prestiytery  of  Chartiers, 
which  produced  such  paii^  conditions  between 
himself  and  his  brethrm  diat  he  was  obliged  to 
withdraw  from  the  presl^ery.  He  had  served 
with  disdnction  in  the  tnhriatiy  iif  lla  Twiili  1 
t»andi  of  die  Presbyterian  Chttrdi  ia  Iraiarilaad 
had  given  hhasdf  heartily  to  the  hea&qro^  <i 
breach  between  two  parties  in  his  own  com- 
muni<Mi,  known  as  Burghers  and  Anti-Burghers, 


86    The  Origin  of  the  Disciples  of  Christ 


which  had  to  do  with  taking  oaths  in  expresiing 
lo3ralty  to  the  Established  Church,  as  they  inter- 
preted it  His  efforts,  however,  were  hitile  at  the 
time,  but  the  union  came  later.  He  and  his  son» 
Alenmder,  had  oome  in  touch  with  the  inde- 
pendent movements  in  Scotlsmd  and  had  been 
especially  impressed  by  the  ministries  of  Row- 
land  Hill,  the  Haldanes,  Alexander  Carson  and 
others.  The  Wesleyan  revivals  were  likewise  a 
great  influence  on  their  lives,  as  they  stirred 
England,  Scotland  and  especially  Ireland. 

In  1807,  Thomas  Campbell  came  to  America 
in  search  <rf  health  and  was  assigned  to  Western 
Pennsylvania,  which  was  then  frontier  territory. 
He  was  deeply  impressed  with  the  necesrity 
of  union  as  he  came  in  contact  with  persons  of 
various  communions  without  any  pastoral  care. 
This  condition  led  him  to  invite  those  scat- 
tered Christians  to  the  Lord's  Supper,  although 
he  knew  at  the  time  that  it  was  against  the 
practice  of  that  brandi  ol  the  Presbyterian 
Church,  of  which  he  was  a  member ;  but,  to  him, 
the  fellowship  of  the  saints  held  precedence  over 
all  creeds.  To  his  Seceder  brethren,  he  declared 
that  he  saw  nothing  wrong  in  his  course,  which 
appeared  to  liim  as  "  indispensably  necessary  to 
promote  unity,  peace  and  parity  of  the  Church." 
And,  '<  Say,  brethren,  what  is  my  offense,  that  I 
should  be  thrust  out  from  the  heritage  of  the 
Lord,  or  from  serving  Him  m  that  good  work 


The  Origin  of  the  Disciples  of  Christ  87 


to  which  He  hat  been  gfadomly  pleiifd  to  cill 

me?" 

He  continued  preaching  and  his  bitter  experi- 
ence showed  him  ah-esh  the  necessity  of  minting 
freely  with  all  Christiant.  They  loved  him  and 
hk  ministry  among  dwm  was  attended  with  con- 
stant blessing.  He  made  no  attempt  to  organife 
a  Church,  but  continued  to  emphasize  the  un- 
wisdom of  divisions  among  Christians,  insisting 
that  the  Scriptures  were  ail  sufficient.  For  the 
mutual  study  of  the  Word,  they  formed  "  The 
Christian  Association  ci  Wariiington/'  and  Camp- 
bdl  drew  up  what  he  termed  "  A  Dedaiation  and 
Address,"  which  was  nothing  less  than  a  declara- 
tion of  independence,  and  he  said :  "  It  is  high 
time  for  us  not  only  to  think,  but  to  act  for  our- 
selves .  .  and  to  take  all  our  measures 
directly  and  immediately  from  the  divine  stand- 
ard." That  year,  1809,  his  son,  Aleiander,  came 
to  America  and  he  enthusiastically  subscribed  to 
the  Dedaration  and  Address,  for  he  had  been  hav- 
ing experiences  in  the  old  world  that  had  directed 
him  in  the  same  channels  of  thought  as  his  father. 

They  saw,  however,  the  possibility  of  another 
communion  being  formed,  and  so  Thomas  Camp- 
bdl  applied  for  taea^beaiap  in  the  IHttsburgfa 
Presbytery  of  the  regular  Presbyterian  Churdi. 
Tlifs  being  denied  him,  they  affiliated  themselves 
in  1813  with  the  Baptists  of  the  Redstone  Asso- 
ciation. 


88    The  Origin  of  the  Disciples  of  Christ 

Akstnder  Campbell  was  then  the  recognted 
leader  in  the  plea  for  the  Bible  basis  of  fellow- 
ship; but,  because  of  Campbell's  hostility  to 
Calvinism  as  a  test  of  fellowship,  relations  be- 
cane  stfained  and  they  transferred  their  member- 
ship to  tlie  Mahoning  AaMciatioa,  where  thej 
were  assured  of  more  sympe^  and  freedom*  far 
the  Campbells  were  atnmgiy  averse  to  being 
parties  to  starting  another  communion.  Later 
Alexander  Campbell  wrote:  "I  and  the  Church 
with  which  I  am  connected  are  in  full  communion 
with  the  Mahomng  Baptist  Association  of  Ohio ; 
and  through  them  with  the  whole  Baptist  Asso- 
ciation of  the  United  States ;  and  I  intend  to  con- 
tinue in  connection  with  these  people,  so  long  as 
they  will  permit  me  to  say  what  I  believe,  to 
teach  what  I  am  assure  k1  of  and  to  censure  what 
is  amiss  in  their  views  .ind  practices.  I  have  no 
idea  of  adding  to  the  catalogue  of  new  sects. 
This  game  luis  been  played  long  enough."  But 
the  inevitable  came.  Excommunicaticms  b^;an 
and  by  1832  the  Baptists  and  the  Disciples  were 
finally  separated. 

Against  their  will,  the  Disciples  of  Christ  had 
been  forced  into  a  separate  communion.  They 
could  not  stifle  their  convicdons.  They  could 
not  sink  out  of  sight  Thehr  own  experiences 
intensified  to  them  the  Church's  need  of  thdr 
message,  and  thousands  of  believers,  seeking  for 
the  union  of  Christendom  by  the  way  of  the  New 


The  Origin  of  the  Disciples  of  Christ  89 

Campbell  appeared  to  have  been  divinely  m- 
dowed  for  die  leadership  of  the  nineteenth  cen> 
tury  Reformation,  as  Martin  Luther  had  been 
for  the  sixteenth  century  and,  for  the  next  thirty 
years,  although  without  authority  above  the 
httmblett,  he  was  the  towering  personality  in 
that  ocmimunion,  where  1m  delighted  to  be 
known  as  simply  "  Brother  Campbell." 

Other  reformers  left  their  theological  systems 
and  circumstances  out  of  which  denominational 
names  were  created.  Not  so  with  Alexander 
CampbdL  He  gave  neither  his  name  to  any 
commimion,  nor  did  he  leave  a  single  sentence 
that  is  of  authority  in  any  Church  hi  Christen- 
dom. He  tore  away  all  systems  of  theology 
from  around  the  Bible,  gave  not  to  it  his  own, 
but  left  the  holy  pages  clean  as  when  they  came 
from  the  hands  of  prophets,  aposdes  and  evan- 
gelists, that  coming  ages  might  read  dearly 
God's  message  to  the  souls  of  men,  so  that  to 
him  bdoogs  the  tide  "  the  defender  of  the  faith." 

Emerson  was  right  when  he  said  "  the  stand- 
ing army,  the  arsenal,  the  camp  and  the  gibbet 
do  not  appertain  to  man.  They  only  serve  as 
an  index  to  show  where  man  is  now."  The 
strife  and  divisions  of  the  past  do  not  appertain 
to  Christianity.  Noble  men  fought  cm  both  sides 
— Roman  Catholics  and  Protestants,  Protestants 
and  I^sdptes— 4ou|^t  &»:  truth  as  th^  saw  itaad 


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(716)  482  -  OJOO  -  Ptww 
(716)  286 -»M- For 


90   The  Origin  of  the  Disciples  of  Christ 


the  oooflict  only  shows  where  Chrktianity  was 
at  that  period.  The  best  yean  lie  before  us. 
Truth  bdongs  to  no  communion  nor  party  and, 
as  we  proceed,  it  will  fill  all  parties  and  connf 
munions,  like  the  sun  shining  upon  the  snow- 
capped  hills  melts  all  that  coldness  into  liquid 
beauty.  The  peace  of  the  Church  is  as  sure  as 
the  sun,  and  a  thousand  proplwcies  readi  mit 
for  thefar  fulfillments. 


Our  Father,  Thou  art  the  Friend  of  us  all  and 
the  costiiness  of  Thy  Church  is  a  perpetual  re- 
minder to  us  of  the  immortality  of  Thy  love. 
When  the  days  were  dark  in  that  long  history 
since  Jesus  was  on  earth,  some  of  our  brothers 
lost  the  vision  of  Thyself  and  Thy  Word  was 
somethnes  forgotten  in  the  bitterness  of  strife,  but 
as  we  strive  to  get  back  to  Thy  sacred  ideals  of 
a  holy  and  united  Church,  we  ask  that  Thou 
wouldst  check  the  first  rising  of  sectarianism  and 
unlm>theriiness  in  our  thoughts  and  hold  us  true 
to  Thy  Wofd,  that  Thy  Spirit  be  no  longer 
grieved.  Make  us  kmg^^nifferfaig  ami  diaritabie 
to  those  who  differ  with  us  and  kind  and  grade 
to  all,  especially  to  those  who  love  us  not 
Show  us  the  path—Thy  path,  for  we  would  walk 
in  no  other,  and  may  we  take  no  step  other  than 
that  which  is  ordered  of  Thee  and  go  nowhere 
except  Thou  go  with  us,  for  the  sake  of  Jesus 
Christ,  our  Lord.  Amen. 


THE  HISTORY  OF  THE  DISCIPLES  OF 
CHRIST 

J* 

LECTURE  THREE 


The  History  of  the  Disciples  of  Christ 


HISTORY  is  one  of  God's  books  through 
which  He  speaks  to  living  multitudes. 
Fichte  called  it  "a  constant  inflowing 
ci  God  into  human  a&irs,"  and  Farrar  said: 
'*  History  is  like  a  batde.  It  si^ys  to  umI  fro, 
and  it  b  full  of  shodcs  and  flank  movements, 
retreats  and  advances,  rout  and  resistance,  otteriy 
confusing  to  those  who  take  part  in  it ;  neverthe- 
less we  know  in  the  evening  which  side  has  lost 
or  won."  The  whole  history  of  Christianity 
presents  <me  series  oi  baffling  problems.  There 
are  at  times  in  its  htery  radi  giave  departnies 
from  the  standard  of  Christ  and,  in  His  name, 
such  unspeakable  things  are  done,  that  if  one 
lingers  on  the  details  of  those  transactions  of  the 
night  of  our  common  faith,  he  might  turn  away 
in  disgust  from  the  only  light  in  the  world,  and 
say  with  the  Frendimaii,  who  cried  in  despair : 
"Clirist  has  ccmie,  bttt  whence  cmneth  Mlva- 
tion  ?"  But,  if  he  looks  with  wide-visiooed  eye, 
until  above  all  retreats  and  advances  he  sees 
God,  he  will  understand  that  beyond  to-day  lies 
an  untfodden  domain  of  human  life,  whose  west- 
ward horizcm  waits  for  the  peace  of  toil  and  the 
triumph  of  troth. 


94   The  History  of  the  Disciples  of  Christ 

The  history  of  movements  in  Christianity  is 
similar  to  the  history  of  Christianity  at  large,  only 
thek  diamtels  are  not  so  deep,  nor  thdr  hodxom 
so  wide.  It  is  <»ily  whoi  movements  lose  them- 
selves in  the  bosom  of  Christianity  that  their  in- 
fluences strike  the  deeps  and  leave  their  pulse 
beats  on  all  shores.  The  history  of  the  people 
known  as  the  Disciples  of  Christ  craves  to  touch 
the  Christianity  of  the  whole  world  and  to  be 
lost  in  the  deathless  love  of  God.  It  seeks  no 
preferment  for  itself,  but  its  desire  is  only  to 
serve  ior  the  victory  of  Jesos  Christ  our  oommon 
Lord. 

I 

Begmnmg  m  the  second  quarter  of  the  nhie- 
teenth  century;  akmg  about  1830  to  183a,  the 

Disciples  became  a  separate  communion.  They 
had  back  ol  them  an  earnest  desire  for  the  union 
of  Christendom  by  a  return  to  the  New  Testa- 
ment in  doctrine  and  practice.  Before  them 
they  had  a  deeply  entrenched  sectarianism,  both 
Protestant  and  Roman  Catholic,  whose  hostility 
was  uncompromising,  diiefly  because  <d  the  pre- 
vailing belief  that  denominationalism  was  the  nor- 
mal and  permanent  condition  of  the  Church; 
but,  with  no  creed  other  than  Jesus  Christ  and  no 
book  of  authority  other  than  Ae  New  Testament, 
the  Dfedf^  have  pushed  thdr  way  into  nearly 


The  Histoiy  of  tiw  Dtaciples  of  Christ  95 

all  parts  of  the  earth,  preaching  Jetut  and  Him 

crucified. 

They  have  not  sought  to  make  men  accept 
any  human  {riiilosophy  or  systons  <d  theology, 
for  they  have  had  none  to  present,  but  their  pas- 
sion has  been  to  make  men  accept  the  living 
Christ  as  their  personal  Saviour — to  wear  His 
name,  keep  His  ordinances  and  live  His  life. 
They  have  made  their  feiilures — sometimes  gross 
failures,  for  after  all  the  best  of  them  have  been 
only  men,  men  (A  like  paaskmi  as  Elijah  and 
Peter  and  James  and  (Mgen  and  AugostiTO  and 
Francis  and  Luther,  but  nevertheless  fidelity  to 
their  ideals  has  borne  them  forward  with  phenom- 
enal victories. 

Into  the  background  of  this  history,  their  im- 
mediate antecedents  reach  into  the  most  dis- 
heartening period  of  the  life  of  the  American 
republic.  England  forbade  the  pubUcation  of  the 
Bible  in  the  colonies  so  kmg  as  they  men 
depe-^  Jencies  of  her  crown,  and  there  was  a 
famine  of  the  word  of  God.  The  French  soldiers, 
who  had  so  bravely  aided  the  colonies  in  their 
struggle  for  independence,  had  scattered  infidel 
ideas  broadcast  over  the  republic  Slavery, 
duelling,  intemperance,  profanity,  lewdness  and 
every  kind  of  immorality  was  looked  upon  with 
complaisance.  Colleges  were  hot-beds  of  skep- 
ticism and  three-fourths  of  their  students  were 
avowed  unbelievers.   Daniel  Dorchester,  in  his 


96  TheHiitoiyof  the  Diiciplet  of  Christ 


**  Chriitianity  in  the  United  States,"  says  that  at 
Yale  Conege  in  1 795  only  eteren  undergraduates 
wae  members  of  the  Cdlege  Churdi.  Four 
years  after  the  number  was  r«iuced  to  four  or 
five  and  at  one  communion  only  a  single  student 
was  present" 

Calvinism  was  .prevailing  system  of  theology 
throughout  the  nation,  and  so  in  the  minds  of 
most  Christians  there  was  nothing  to  be  done. 
Parents  objected  to  then:  children  behig  talked  to 
regarding  their  personal  salva^*  \  for  said  they : 
"  If  our  sons  and  daughters  are  the  elect  of  God, 
He  will  in  His  own  time  and  way  regenerate 
them.  To  persuade  them  to  become  Christians 
may  make  diem  hypocrites."  There  was  bitter 
oppodtion  to  Sunday-schools  and  all  societies  for 
the  inculcation  of  temposnce  and  for  the  distri- 
bution of  Bibles  and  tracts  and  for  preaching  of 
the  Gospel.  Persons  who  took  part  in  furthering 
any  of  these  interests  were  regarded  as  heretics. 
An  attempt  on  the  part  of  some  Baptist  churches 
in  Maryland  as  late  as  1836  to  co5perate  m  mis- 
sions and  the  distributkm  of  ^bles  resulted  hi  the 
Baltimore  Association  erasmg  thdr  names  from 
the  roll 

Sectarianism  maintained  a  constant  warfare 
between  the  Churches  and  political  jealousies  and 
Actions  had  brought  the  union  to  the  verge  of 
dlssdotioa,  while  many  thought  that  Christiaiiity 
had  proven  to  be  iiK»mpetatt  fe»'  the  woM't 


The  Hiitoiy  of  the  Dilciplet  of  Cairilt  97 

need  and  was  then  passing  away,  like  the  relig- 
iooa  of  ancient  Rome  and  Athens.  Dorchester 
said :  *'  The  most  pious  people  hi  the  beghmhig 

of  the  nmeteenth  century,  in  the  United  States, 
entertained  a  faith  so  unlike  the  present  belief  of 
evangelical  Christians  as  to  almost  create  the  im- 
pression on  our  mmds  that  their  religion  was  not 
tl»  same  rdigicm  which  we  now  have  and  in 
which  we  believe."  Jeremiah  B.  Jeter,  perhaps 
the  ablest  Baptist  minister  in  Virginia  inthemid- 
dle  of  the  nineteenth  century  and  author  of  a 
book  opposing  the  Reformation  >f  the  Campbells, 
dared  to  say  in  the  opening  pa^^es  of  his  book  : 
"  That  a  reformation  was  needed  by  the  Chris- 
tian sects  oi  that  time  none,  who  possess  a  toler- 
aWe  acquaintance  with  their  oonditiaa  and  the 
claims  of  the  Gospel,  will  deny.   .   .   .  Amcmg 
the  Baptist  Churches  there  were  some  sad  evils. 
In  parts  of  the  country  the  Churches  were  in- 
fected with  an  antinomian  spirit,  and  blighted  by 
a  heartless,  speculative,  hair-splitting  orthodoxy." 
The  General  Assembly  of  the  Presbyterian  Church 
issued  a  letter  hi  1798  ezpresring  its  **pahi  and 
fearful  apprehensicm  "  oonoeming  the  **  prevail- 
ing impiety  and  contempt  for  laws  and  instruc- 
uons  of  religion  and  an  abounding  infidelity." 
Other  communions  expressed  themselves  in 
similar  fear. 

As  a  protest  agahist  these  conditions,  devout 
believers  were  me^faig  in  fo&y&t  and  seeking  to 


98   TbeHistiNyof  die  Diiciptet  of  Christ 


find  a  way  out  of  the  gloom.  Here  and  there 
were  fearicM  prophets  calUng  for  repentance 
towards  God  and  faith  in  Jesus  Christ  The  be- 
ginning of  the  nineteenth  century  gave  some  in- 
dications of  improvement,  both  in  Church  and 
college  life.  An  occasional  revival  brought  to- 
gether vast  multitudes.  In  1801,  a  great  revival 
at  Cane  Ridge,  Kentucky,  under  the  leadership 
ol  Barton  W.  Stone,  a  Presbyterian  minister, 
swept  like  a  foresi  fire  through  that  region. 
Stone  wrote  that  <*the  roads  were  literally 
crowded  with  wagons,  carriages,  horsemen,  foot- 
men, moving  to  the  solemn  camp.  The  sight 
was  affecting.  It  was  judged  by  military  men 
on  the  ground  that  there  were  between  twenty 
and  thirty  thousand  collected.  Four  or  five 
preachers  were  frequently  speaking  at  the  same 
time  in  different  parts  of  the  encampment  with- 
out confusion.  Methodist  and  Baptist  preachers 
aided  in  the  work  and  all  appeared  cordially 
united  in  it—of  one  mind  and  one  soul,  and  the 
salvation  of  sinners  seemed  to  be  the  great  ob- 
ject of  aU." 

But  the  meeting  precipitated  grave  trouble, 
for  Richard  McNemar,  a  Presbjrterian  minister 
associated  with  Stone,  was  called  before  the  Lex- 
ington Presb3rtery  as  a  kind  of  test  case  and 
censured  for  affiliating  with  ministers  of  other 
conimuni<»is  during  the  revl^  Conditions  be- 
came so  painful  that  Stone,  McNemar  and  odiers 


The  Hiitory  of  the  Disciples  of  Christ  99 

withdrew  from  the  Lexington  Presbytery  an  J, 
with  others  who  were  in  synoipathy  with  their 
more  liberal  policy,  organiied  the  Springfield 
Presbytery.  Thie,  however,  was  dissolved  hi 
1804  and  Stone  wrote  its  **  Last  Will  and  Testa- 
ment," in  which  was  expressed  the  desire  fot 
union  with  all  Christians.  They  took  the  name 
Christian  and  "  the  Bible  as  the  only  sure  guide 
to  heaven,"  "  without  any  mixture  of  philosophy, 
vahi  decdt,  traditioiis  of  men  or  nidhnents  of  the 
world."  It  was  the  beghmiag  of  a  great  move- 
ment ami  thousands  enlisted  in  their  fellowship. 

Some  years  after,  Thomas  Campbell,  a  minis- 
ter of  the  Seceder  branch  of  the  Presb3rterian 
Church  of  Washingt:>n  County,  Pennsylvania,  in- 
vited all  Christians  to  sit  together  in  the  observ- 
ance of  the  Lord's  Sapper.  The  Seceder  Plres- 
byterians  pfsctked  dose  communion,  and 
Campbell  was  censured  by  the  Presbytery  of 
Chartiers,  from  which  he  appealed  to  the  Asso- 
ciate Synod  of  North  America,  and  the  censure 
was  removed.  After  this,  the  charges  which 
had  been  b^ne  the  presbytery  were  referred  to 
a  committee,  which  expressed  itself  as  finding 
"sufficient  ground  to  infer  censure."  Not  de- 
siring to  be  separated  from  liis  brethren  Camp- 
bell submitted  to  the  censure ;  but  out  of  the 
issues  of  the  trial  and  because  of  his  catholicity 
of  spirit,  opposition  against  him  grew  more 
bitter.   Though  deeply  pained,  he  faced  the  inev- 


loo  The  Hiitorf  of  tlw  Dbciplet  of  Christ 


itable  necessity  and  withdrew  from  the  Seceders. 
He  continued  preadiing  in  tlie  adgliboiiriiood, 
where  he  was  greatly  beloved,  osing  bams, 
groves  and  houses  as  the  occasion  offered,  and 

the  dominant  note  of  his  message  was :  "  Chris- 
tian liberality  and  Christian  union  upon  the  boab 
of  the  Bible." 

His  earnest  appeals  led  him  to  affirm  that 
**  Wliere  the  Scrif^ures  speale,  we  speak ;  and 
where^  the  Sc.iptures  are  silent,  we  are  tOeiit," 
whidi  hai  become  an  axiom  among  the  Disciples. 
It  was  a  significant  motto  and  marked  the  be- 
ginning of  another  current  in  the  tide  of  Chris- 
tian union.  Campbell  himself  did  not  realize  the 
full  force  of  what  he  had  said.  It  brought  oppo- 
siticm  immediately  from  the  littte  company  to 
wh^  he  was  spoJdng  and  me  arose  ami  said : 
"  Mr.  Campbell,  if  - we  adopt  that  as  a  basis,  then 
there  is  an  end  of  infant  baptism."  "  Of  course," 
said  Campbell,  "  if  infant  baptism  is  not  found  in 
the  Scriptures,  we  can  have  nothing  to  do  with 
it."  Another  excitedly  arose  and  said  :  "  I  hope 
that  I  may  never  see  the  day  whoi  my  heart 
will  renounce  tiuit  Messed  saying  oi  Scripture 
*  Suffer  little  children,  and  forbid  them  not,  to 
come  unto  Me :  for  of  such  is  the  kingdom  of 
heaven,' "  whereupon  another  said  :  "  I  would 
remark  that  in  the  portion  of  Scripture  you  have 
quoted  there  is  no  reference  whatever  to  infant 
baptism."   It  was  a  serious  tim&   AcbescHi,  who 


The  HiMoix  of  the  DiKipfet  of  Chrat  loi 


had  made  the  defense  for  infant  baptism,  went 
out  and  wept  alone,  whidi  was  a  prophecy  oi  the 
trials  that  awaited  the  advance  of  this  new  move- 
ment Campbell  had  been  baptized  in  infancy 
BT.d  he  appears  to  have  never  doubted  the  Scrip- 
:  iral  authoiity  for  that  baptism.  Although  r  r 
resenting  nearly  every  phase  of  denominatii  >  - 
differences,  they  were  one  in  their  search  ior 
truth  aod  knew  not  the  path  that  they  were  des- 
tined to  tread* 

In  1809,  Thomas  Campbell  organized  "  The 
Christian  Association  of  Washington"  on  the 
model  of  the  Wesleyan  and  Haldanean  societies 
of  the  old  world.  It  was  not  a  Church  in  any 
sense,  but  simply  an  association  of  persons  from 
various  oommunkMis  *•  as  voluntary  advocates  of 
Church  refomiatioo,"  and  he  tots**  A  Dedam- 
tion  and  Address  "  setting  fc  1  the  purpose  of 
the  Association  and  declaring  independence  of 
all  systems  of  theology  ^  tests  of  fellowship ;  he 
pleaded  for  tl  ^^  imion  cl  ull  Christians  "pon  the 
Bible,  insisting  inat  "nothing  ought  to  be  re- 
ceived iirto  die  bdth  and  worship  of  the  Church, 
or  be  made  a  form  of  communion  among  Chris- 
tians, that  is  not  as  old  as  the  New  Te^ament" 

Fearing  that  they  might  beccme  another  sect 
in  the  midst  of  the  already  too  many  sects, 
Campbell  was  urged  by  his  friends  to  make  over- 
tures to  the  Synod  of  Pittsburgh  for  **  Christian 
tmd  ministerial  ccunstuiiioii "  with  the  regular 


102  The  History  of  the  Disciples  of  Christ 

Presbs^terian  Church,  but  the  synod  by  a  unani- 
mous vote  reused  to  reodve  him  upon  the 
following  grounds : 

"(i)  For  expressing  his  belief  that  there  are 
some  opinions  taught  in  our  Confession 
of  Faith  vrfddi  are  not  found  m  the 

Bible. 

"(2)  For  declaring  that  the  administration  of 
baptinn  to  infants  is  not  authorized  by 
Saiptural  i»ecept  or  example. 

**{$)  For  oicoumging  his  son  to  preadi  with- 
out any  regular  authority. 

"(4)  For  opposing  creeds  and  confessions  as 
injurious  to  the  interest  of  religion." 

This  was  in  18 10  and  the  next  year  th^  organized 
their  membership  at  Brush  Run  into  a  Churdi. 
Out  of  a  careful  study  of  the  Scriptures,  Alex- 
ander, son  of  Thomas  Campbell,  decided  to  be 
rebaptized  and  his  faxher  and  a  majority  of  the 
members  decided  to  fdlow  hb  example.  And 
th^  wore  baptized  by  immersion  June  la,  1812, 
oa  a  public  confession  that  "  Jesus  is  tiie  Messiah, 
the  only  begotten  Son  of  God."  Henceforth  the 
leadership  of  the  movement  gradually  fell  to 
Alexander  Campbell,  who  was  at  that  time  per- 
haps twenty-five  years  old. 

Two  streams  had  started— one  hi  Kentucky  in 
1804  and  another  hi  Pennsylvania  hi  1809.  Both 
Stone  and  Campbell  were  Presbyterian  mmisters 


The  History  of  the  Disciples  of  Christ  103 

of  ctilture  and  piety  and  each  was  acting  without 
the  knowledge  of  the  other.   In  consequence  of 

their  protests  against  prevailing  conditions,  both 
were  forced  to  leave  the  Presbyterian  Church. 
Those  associated  with  Stone  continued  their  in- 
dependent course,  beuig  called  Christians,  Uke 
the  model  of  the  first  disdples  at  Antiocfa,  while 
those  associated  with  Campbell,  unwilling  to  be 
a  separate  commvadoat  accepted  ov&txueM  from 
the  Baptists. 

In  1813  they  affiliated  themselves  with  that 
communion  for  a  time,  the  wisdom  of  which  is 
questioned  by  some,  because  of  the  handicap  of 
aligning  themsdves  with  any  aMnmankm  and 
then  the  bitterness  that  followed  the  separation. 
That  it  gave  the  Campbells  the  most  propitious 
field  for  their  operations  cannot  be  denied;  at 
the  same  time  Campbell  gave  prestige  to  the 
Baptists,  for  he  was  the  ablest  man  among  them 
in  those  years  and  his  fame  throughout  America 
and  Europe  was  ootmted  to  their  cause ;  besides 
to  Campbell  must  be  given  some  of  the  credit, 
along  with  European  influences,  for  largely  free- 
ing the  Baptist  Church  from  credal  authority  and 
other  unscriptural  practices  that  characterized  it 
in  the  first  part  of  the  nineteenth  century. 

The  Brush  Run  Church  had  been  received  into 
tiSie  Redstcme  Association  <m  dearly  stipulated  con- 
ditions that  they  were  not  required  to  subscribe  to 
the  Philadelphia  Confession  and  "be  altowed  to 


104  The  History  of  the  Disciples  of  Christ 

teach  and  preach  whatever  th^  learned  from 
the  Holy  Scriptures,"  but  almost  from  the  be- 
ginning they  found  themselves  in  an  unwelcomed 
fellowship,  due  largely  to  the  prevailing  igno> 
ranee  through  that  section,  for  what  Newman  in 
his  **  History  of  the  Baptists"  says  of  the  early 
Baptists  of  Kentucky  applied  equally,  if  not  nuut 
significantly,  to  the  Redstone  district  He  said : 
"They  looked  with  suspicion  upon  the  highly 
educated  and  preferred  a  minister  from  the  ranks 
of  the  people  earning  a  support  by  following 
secular  punniits." 

In  18x6,  Campbell  delivered  before  the  Red^ 
stone  Association  his  famous  sermon  on  the  Law, 
in  which  he  contrasted  the  Old  and  New  Testa- 
ment, attacking  the  popular  divisions  of  moral, 
ceremonial  and  judicial,  and  arguing  that  the 
Old  Testament  law-  was  primarily  designed  for 
the  Jews  and  that  the  New  Testament  was  the 
book  of  Christ,  whose  authority  was  altogether 
above  the  authority  of  Moses  and  whose  words 
must  be  the  sole  rule  of  the  Christian  life.  It 
was  based  on  the  covenant  idea  in  which  he  held 
to  the  historic  sense  of  development,  declaring 
that  the  Christian  dispensation  was  the  sunUght 
age  of  the  worid.  All  this  is  very  ordinary  now, 
but  it  precipitated  bitter  controversy  then.  He 
published  it,  hoping  that  on  being  read  it  mig^t 
be  better  understood.  It  was  his  first  publication, 
and  years  after  he  wrote  that  but  for  the  peiiecn- 


The  History  of  the  Disciples  of  Christ  105 


ti<m  begun  on  the  alleged  heresy  of  this  ser- 
mon, it  was  doubthil  whether  the  present  Ref- 
ormation would  ever  have  been  advocated  by 

him. 

As  Campbell's  influence  widened*  the  opposi- 
tion became  moie  bitter,  ao  that  by  1823  it  was 
definitely  planned  to  expel  Urn  from  the  Red- 
stone Association.  In  1820,  he  had  held  a  public 
debate  at  Mount  Vernon,  Ohio,  with  John  Walker, 
a  Seceder  Presbyterian  minister,  on  Christian  bap- 
tism, and  he  hesitated  six  montlis  before  accepting 
the  challenge,  not  being  satisfied  at  that  time  that 
it  was  the  best  method  for  making  known  the 
truth,  although  afterwards  he  legaided  it  with 
favour. 

In  the  year  1823,  he  was  solicited  to  debate  the 
same  subject  at  Washington,  Kentucky,  with 
William  Maccalla.  These  debates  lasted  for 
several  days.  They  were  afterwards  printed  and 
widely  read.  The  subject  was  of  a  charactfr  to 
mig^itily  Mrengthen  Ouii|^)^  witfi  tiw  BsptistSi 
but  to  separate  him  further  from  the  Presby- 
terians. Hearing  of  the  plan  to  expel  him  and 
not  wishing  to  appear  at  the  disadvantage  of 
being  excommunicated  by  his  own  communion 
wh«i  he  met  Maccalla  in  debate,  he  had  twenty 
meml^ers,  himself  one  of  the  number,  to  be 
granted  letters  from  the  Brush  Run  Churdi  and 
they  organized  a  Church  in  Wellsburg,  and  ap- 
pU«i  for  memberdiip  in  the  Mahoning  Bi^itist 


lo6  The  History  of  the  Disciples  of  Christ 

Association,  which  was  composed  of  a  more 
liberal  and  better  educated  ministry.  To  the 
disappointment  of  his  enemies,  when  they  called 
upon  him,  he  informed  them  that  he  was  not 
under  their  jurisdiction. 

That  year  on  one  of  his  tours  to  Kftitudey,  he 
met  P.  S.  Fall,  minister  of  the  Baptist  Church  in 
Louisville  and  an  Englishman  of  scholarship  and 
piety,  who  warmly  espoused  the  Reformation, 
and  afterwards  Fall  went  to  the  Baptist  Church 
in  Nashville.  Tennessee,  and  made  the  Bible  the 
sole  standard  there  as  he  had  done  at  Louisville. 
In  1836^  ten  Churches  of  the  Redstone  Association 
excommunicated  fourteen  of  their  sister  Churches 
fc  being  in  sympathy  with  the  Reformation,  and 
among  the  ministers  excommunicated  was  Mat- 
thias Luce,  who  had  baptized  the  Campbells  in 
violation  of  Baptist  usage. 

That  year  registered  up  to  eighteen  Churches 
for  the  Reformation— Brush  Run,  Wellsburg, 
Louisville,  Nashville  and  the  fourteen  of  the  Red- 
stone Association— and  thousands  of  members 
throughout  the  country  in  sympathy  with  the 
message,  while  excommunications  increased,  but 
even  then  the  Campbells  had  no  idea  of  leaving 
the  Baptist  Church.  They  believed  that  the 
principles  of  the  Reformation  could  be  worked 
out  in  that  communion.  The  traditional  love  of 
religious  liberty,  they  believed,  was  a  guarantee 
among  tiie  more  enlightened  Baptists  for  the 


The  History  of  the  Disciples  of  Christ  107 

continuation  of  their  feUowiihip  with  them.  The 
Mahoning  Association  came  over  in  a  body,  with 
the  exception  of  four  Churches,  and  other  associa- 
tions and  Churches  lined  up  for  the  Bible  basis 
over  against  the  Philadelphia  Confession,  which 
had  been  tudopttd  by^  Baptists  in  1743  a'  i 
was  a  Calvinisdc  creed. 

In  1833,  Campbell  started  the  Christian  Bo  ' 
a  monthly  publication,  and  in  1830  he  discon- 
tinued it  and  started  the  Millennial  Harbinger, 
also  a  monthly  publication,  and  a  decidedly  better 
spirited  journal,  but  both  boldly  and  unmercifully 
attacked  the  abuses  -A  the  Christianity  of  their 
day,  whether  among  Baptists,  Presbyterians  or 
others  and  fearlessly  pointed  the  way  to  a  bettor 
condition  by  the  abolition  of  creeds  and  all  £3's- 
tems  of  theology  as  tests  of  fellowship  and  by  a 
return  to  the  New  Testament  in  doctrine  and 
practice. 

By  1830,  the  continued  affiliation  with  the 
Baptii^  began  to  appev  doul^al,  althcmgh 
TlMyatts  Campbell  made  a  cour  East  in  1831 
and  he  was  received  into  the  leading  Baptist 
pulpits  of  Virginia ;  but  by  1832  that  courtesy 
was  denied  Alexander  in  New  York,  Philaduphia 
and  elsewhere.  Bitterness  from  both  sides  had 
gott^  into  the  controversy  and  the  Reformers 
were  driven  from  tiie  Kqitirt  fxAL  John  Kerr,  dL 
Virginia,  led  in  the  passage  of  the  decrees  of  the 
Dover  Assodaticm  in  the  fall     1832,  which  ez- 


io8  The  History  of  the  Disciples  of  Christ 

communicated  six  preachers  *  and  wh.ch  may  be 
regarded  as  marking  the  final  separation  between 
the  Reformers  and  the  Baptists.  Upon  this  ac- 
tion, Campbell  wrote  Kerr:  "All  the  world  must 
see  that  we  have  been  fenced  into  a  separate  ocmip 
monion.  We  were  driven  out  of  doors  because 
we  preferred  the  approbation  of  the  Lord  to  the 
approbation  of  any  sect  in  Christendom.  If  that 
be  our  weakness,  we  ought  not  to  be  despised — 
if  that  be  our  wisdom,  we  ought  not  to  be  con- 
donned.  We  have  lost  no  peace  of  conscience, 
nor  of  the  honour  which  comes  from  God,  none 
of  the  enjoyments  of  the  Holy  Spfrit,  nothing  of 
the  sweetness  of  Christian  communion  by  the  un- 
Idndness  of  those  who  once  called  us  brethren." 


II 

Thus  the  chapter  of  the  history  of  the  Disciples 
began  in  the  third  decade  (A  the  nineteei^  cra- 
tury.  Up  to  this  time,  they  were  known  as  Re- 
formers or  sometimes  as  Reformed  Baptists  or 
Christian  Baptists  and  by  the  rude  as  Camp- 
belUtes,  but  Campbell  advocated  any  Scriptural 
name,  preferably  Disciples  of  Christ,  which  was 
not  then  used  by  any  oommunicm,  and  it  had 
in  it  the  meekness  and  Mmi^idty  <rf  the  earliest 
Chri^ian  association. 


•The  name  P«ter  AMi^  patObAm of  ttit  ketwn,  hesded 
lilt  of  preachen. 


The  History  of  the  Disciples  of  Christ  109 

It  is  significaiit  that  the  Diad]to  are  among 

the  few  communions  that  do  not  wear  a  nick- 
name. Even  "  Roman  Catholic "  was  thrust 
upon  that  communion  by  its  enemies  as  the 
name  "  Methodist "  was  thrust  upon  that  com- 
muni(HL  LutlMT  aakl  to  his  fdlow«s :  "  I  pray 
you  to  leave  my  name  alone,  and  not  to  caU  your- 
selves Lutherans,  but  Christiana.  Who  is  Lc^wr  ? 
My  doctrine  is  not  mine !  1  have  not  been  crud- 
fied  for  any  one.  St  Paul  (i  Cor.  iii.)  would  not 
that  any  one  should  caU.  themselves  of  Paul,  nor 
of  Peter,  but  of  Christ  How  then  doth  it  befit 
me,  a  miseraUe  bag  <rf  dust  and  aslKs,  to  give 
my  name  to  the  ddldren  of  Chxist  1  Ceaae,  my 
dear  friends,  to  ding  to  these  party  munet  ami 
distinctions ;  away  with  them  all ;  let  us  call  our- 
selves only  Christians  after  Him  from  whom  our 
doctrine  comes."  Newman  caid  of  the  Baptists : 
"  The  name  Baptist  was  not  a  sdf-chosen  one. 
.  .  .  These  par^  names  th^  eamestiy  re- 
pudkted,  preferring  to  be  caUed  ftnrthmi,  Oiris- 
tians,  Disdples  of  Christ,  Believers  etc."  In 
spite  of  it  being  offensive  to  other  Christians,  the 
DiLjiples  have  felt  that  they  had  no  other  alter- 
native than  to  wear  Scriptural  names,  as  every 
othor  movement  before  them  had  tried  to  do,  but 
afterwards  yielded  to  popular  demand. 

The  best  of  men  win  look  at  things  differently, 
and  the  present  divisions  of  Christendom  iond^ 
a  very  practical  illustration  of  it   Many  good 


no  The  History  of  the  Disciples  of  Christ 

mm  among  the  Baptists,  Presbyterians  and 
others  misunderstood  Campbell.  His  Reforma- 
tion would  not  have  been  in  bitterness  in  this  day. 
It  was  a  part  of  the  spirit  of  the  times.  Errors 
were  deeply  rooted  and  prejudice  was  strong.  It 
is  always  difficult  for  a  nioaoiae  to  make  Mm— it 
understood.  His  view-point  is  new  and  few  hftve 
climbed  to  the  heights  with  him. 

It  was  so  with  Campbell.  His  message  was 
new.  He  avoided  the  terminology  of  the  schools 
and  spoke  in  the  language  of  Scripture,  and  his 
simplicity  in  many  instances  was  a  hindrance 
rather  than  a  help.  In  discussions,  he  never 
used  the  word  "  Trinity,"  but  when  spealdng  of 
God  and  Christ  and  the  Holy  Spirit  he  was  al- 
ways careful  to  use  Scriptural  phrases — ^not  that 
he  did  not  believe  in  the  Trinity,  for  he  was  a 
Trinitarian,  but  he  contended  that  the  doctrine 
was  a  matter  of  the sdiools.  Said  he :  "I  have 
been  asked  a  thousand  times,  'What  do  yon 
think  of  the  doctrine  of  theTrini^^— wlwtdo  yon 
think  of  the  Trinity  ? '  Some — nay,  many  think 
that  to  falter  here  is  terrible  ;  that  to  doubt  here, 
or  not  to  speak  in  the  language  of  the  schools,  is 
the  worst  of  all  errors  and  heresies.  I  have  not 
spent,  perhaps,  an  hour  in  ten  years  hi  thfalrfng 
about  the  Trinity.  It  is  no  term  mine.  Itisa 
word  which  belongs  not  to  the  BiUe  in  any 
translation  of  it  I  ever  saw.  I  teadi  nc^ng,  I 
say  nothing,  I  think  nothmg  about  it,  save  that 


The  History  of  the  DUciples  of  Chritt  in 

it  is  not  a  Scriptural  term  and  consequently  can 
have  no  Scriptural  idea  attached  to  it  But  I 
discover  that  the  Trinitarians,  Unitarians  and  the 
simple  Arians  are  always  in  the  field  upon  this 
subject  and  that  the  more  they  contend,  the  less 
they  know  about  it" 

He  was  generally  misunderstood  regarding 
converdon.  To  him,  unless  a  change  of  heart 
was  accomplished  through  the  work  of  the  Holy 
Spirit,  it  was  no  conversion  at  all,  but  because  he 
unmercifully  drove  out  of  court  all  evidence  of 
experience  based  on  dreams  and  voices  and 
sounds  and  feeUng,  they  accused  him  of  teaching 
only  head  religion.  But  to  him  the  better  experi- 
ence was  as  Paul  said : "  Faith  cometh  by  hearing/' 
by  hearing  the  testimony  of  the  Gospel,  and  belie  v> 
ing  it,  the  evidence  was,  first,  a  public  confession 
of  it,  for  "with  the  heart  man  believeth  unto 
righteousness ;  and  with  the  mouth  confession  is 
madeonto  salvation  and,  second,  obedience  Is 
the  proof  of  that  k>ve^  lor  Jesus  said :  *'  If  ye  love 
Me,  keep  My  commandments"— not  alone  bap- 
tism, but  all  that  He  commanded.  The  evidence 
of  the  reason  for  the  hope  is  based  upon  the 
Scriptures.  Campbell  said:  "I  cannot,  there- 
fore, make  any  one  duty  the  standard  of  Chris- 
tian Mate  or  character,  not  even  iminersion  Into 
the  name  of  the  FatlKHT,  of  the  Son  and  <d  tht 
Holy  Spirit,  and  in  my  heart  regard  all  that  Imve 
been  sprinkled  in  infancy,  without  their  own 


112  The  History  of  the  Disciples  of  Christ 

knowledge  or  consent,  m  aliens  from  Christ  wad 

the  well-grounded  hope  of  heaven.  .  .  . 
Should  I  find  a  pedo-baptist  more  intelligent  in 
the  Christian  Scriptures,  more  spiritually  minded 
and  more  devoted  to  the  Lord  than  a  Baptist  or 
one  immersed  on  a  profession  of  the  ancient  faith, 
I  oooM  not  heutate  a  moment  in  giving  thepn^ 
erence  of  my  heart  to  him  that  loveth  most.  Did 
I  act  otherwise,  I  would  be  a  pure  sectarian,  a 
Pharisee  among  Christians." 

He  was  also  misunderstood  on  baptism  and 
was  diarged  with  teaching  baptismal  regenera- 
tion, when  he  was  further  from  that  doctrine  than 
dther  the  Baptists  or  those  pedo-baptists.  who 
accused  him  of  it,  for  he  taught  that  no  person 
should  be  baptized  unless  he  had  publicly 
avowed  his  faith — not  in  a  doctrine,  but  in  the 
living  Sonship-  and  Messiahship  of  Jesus,  which 
was  an  Molieani-of  thing  in  those  days.  Preced> 
ing  every  baptism  must  be  faith,  repentance  and 
oodfesdon.  Then  instead  of  gt^g  into  d^i- 
tions  and  speaking  in  the  language  of  the  schools, 
he  quoted  the  Scriptures  .  "  Repent,  and  be  bap- 
tized every  one  of  you  in  the  name  of  Jesus 
Christ  for  the  remission  of  sins,  and  ye  shall  re- 
ceive the  gift  of  the  Holy  Spirit"  "Why  tar- 
riest  thou?  arise  and  be  baptized,  and  wash 
away  thy  sins,  calling  on  the  name  of  the  Lord." 
•'As  many  of  you  as  have  been  baptized  into 
Christ  have  put  on  Christ"   Siimers  believed 


The  History  of  the  Diacipki  of  Chrilt  113 

and  were  bepdnd,  while  men  acquamted  with 
the  language  of  the  icbooit  went  away  coo- 
founded,  mying,  "We  never  law  It  00  thia  bih- 

ion." 

On  other  points  there  were  real  differences. 
Regarding  the  Old  Testament,  he  taught  as  Paul 
affirmed:  "The  law  waa  our  schoolmaster  to 
bring  08  mito  Chriat,  that  we  might  be  Justified 
by  fshh.  But  after  that  faith  la  come,  we  are  no 
longer  under  a  schoolmaster  "—not  that  the  Old 
Testament  was  not  to  be  read  or  studied,  but  he 
denied  it  as  authoritative  in  the  Christian  life, 
where  Christ  alone  is  supreme.  From  this  many 
averred. 

Likewise  on  the  design  of  baptism,  he  taught 
in  the  language  of  the  Scriptures  that  it  Is  "for 
the  remission  of  sins  " — not  baptism  alone ;  but, 
with  the  antecedents  of  faith  and  repentance,  it 
becomes  the  culminating  act  on  the  part  of  the 
»nner  to  the  covenant  of  salvation.  Man  needs 
it  to  know  of  his  forgiveness,  but  God's  forgive- 
ness far  exceeds  man's  knowledge,  and  so  he 
said :  "  I  do  not  make  baptism  absolutely  essen- 
tial to  salvation  in  any  case."  And  further: 
"  There  is  no  rejection  of  the  ordinance  of  bap- 
tism by  sprinkled  persons ;  but  a  mistake  of  wuat 
it  Js."  Baptism  is  a  symbolic  ordinance  and 
marks  the  culmination  of  the  smner's  conversion 
to  God.   LIkew&e  from  this  many  averred. 

Although  a  moderate  Calvinist,  Campbell  op^ 


1 14  The  Histoiy  of  the  Disciples  of  Christ 

posed  making  any  system  of  theology  a  test  of 
fellowship,  affirming  that  faith  in  Christ  and 
obedience  to  Him  as  revealed  in  the  New  Testa- 
ment is  all  sufficient,  so  he  was  hostile  against 
all  creedi  and  confantom.  Theh-  tendency  was 
to  ditplue  Christ  and  the  Bible  and  th^  neither 
converted  sinners  nor  sanctified  sahita.  At  the 
same  time  the  prevailing  sentiment  in  all  com- 
munions in  those  days  was  that  creeds  were 
necessities,  although  against  the  heresies  of 
Phygellus,  Hermogenes,  Philetus,  Hymensus 
and  Alexander,  no  Scriptural  precedent  of  a 
creed  or  confession  was  left  us. 

In  the  work  of  die  Holy  Spirit,  too,  there  was 
a  difference.  It  was  the  common  notion  that  the 
sinner  »as  poweriess  to  believe  except  by  the  Holy 
Sp*.it  coming  in  answer  to  prayer  and  regenerat- 
ing the  soul,  enabling  it  to  turn  to  God,  but 
Campbdl  taught  that  the  shiner  has  the  power 
to  believe  and  that  the  Holy  Sphrit  operates 
through  the  word,  giving  the  testimony  for  fauth, 
hence  the  propriety  of  the  command,  "  Go  ye 
into  all  the  world,  and  preach  the  Gospel  to 
every  creature." 

He  also  advocated  the  weekly  observance  of 
the  Lord's  Supper.  After  all,  the  Campbells 
differed  but  litde  with  the  orthodox  conception 
of  the  religion  of  tiiis  day.  Their  Reformation 
dealt  with  the  practical  phases  of  Christianity 
rather  than  the  'theoretical.   These  were  the 


The  HHtory  of  the  Dttdplet  of  Christ  115 


chief  misuiidentUKUiigi  and  differences,  how- 
ever, but  the  gieoteit  diffeiciice,  greater  than  att 
these  combined,  was  his  tmoooBpnNBlihig  catfio 

licity,  against  wliich  the  narrow  — «*tft*^nifin  of 
his  day  severely  revolted. 

Bossuet  acknowledges  in  his  "  Variations  of  the 
Protestant  Churches"  the  crying  need  oi  refor- 
mation hi  the  Roman  Catholic  Church  preceding 
the  shcteeath  century,  but  he  waa  uawinfaig  for  it 
to  be  done  by  Martin  Luther  opening  wide  the 
Bible  to  the  masses,  when  how  else  could  it  have 
been  done  except  by  an  open  Bible  ?  The  Roman 
Catholics  claim  that  Luther's  speech  was  coarse, 
but  perhaps  it  was  necessary  in  order  to  wake  up 
an  age  whose  coaraeneii  had  driven  the  Bible 
into  doiiterB  and  chafaied  it  to  pulpit  deeln. 

Jeter  and  others  acknowledged  the  need  oi  a 
reformation  in  the  opening  ;f  the  nineteenth 
century,  but  many  of  them  were  conscientiously 
blind  to  the  only  possibility  of  that  reformation, 
which  was  to  be  accomplished  by  fearlessly  call- 
ing men  back  to  the  open  Bible,  which  had  be- 
come overed  with  all  maimer  of  syslemt  of 
theoli  ^y.  If  Campbell's  assaults  were  sharp 
and  merciless,  and  that  they  were  was  a  neces- 
sity, it  must  not  be  forgotten  that  the  language 
of -prophets  and  reformers  is  sometimes  neces- 
sarily severe  and  extreme.  It  could  not  be 
otherwise.  Stone  wrote  him  in  1827:  "We 
confen  our  fear  that  in  some  of  your  well-in- 


ll6  The  History  of  the  Disciples  of  Christ 

tended  aims  at  error  you  have  unintentimially 
wounded  the  truth."   Be  that  so  or  not*  cme 

thing  is  sure  and  that  is  that  smaller  men  follow- 
ing Campbell's  example  in  their  assaults  fre- 
quently did  it  in  such  uncouth  fashion  that  the 
message  of  the  Disciples  sometimes  appeared 
coarse  and  legalistic.  The  abuse  of  a  revolu- 
tion is  always  found  in  this  extreme  tendency 
which  sometimes  has  overturned  the  prindples 
for  which  the  revolution  stood. 

The  history  of  the  Disciples  began  amid  chaos. 
The  Campbells  were  men  of  peace.  Thomas 
never  dreamed  of  anything  else  but  a  harmoni- 
ous progress  until  all  Christendom  would  come 
under  the  absolute  authority  of  Christ,  but  in- 
stead of  peace,  everywhere  was  a  state  of  war 
and  with  the  leadership  upon  his  shoulders, 
Alexander  sat  as  a  willing  listener  in  the  councils 
of  his  brethren.  Other  than  the  organizations 
of  the  local  Churches  with  a  plurality  of  elders 
and  deacons  on  the  New  Testament  model,  they 
had  no  ecdesiastical  form  of  government  to  Und 
them  together,  and  the  whole  movemmt  was 
marked  by  an  intense  individualism,  somedmes 
as  extreme  as  that  taught  by  Rousseau  in  his 
"  Social  Contract "  with  its  cry  against  govern- 
ments and  conventions  and  a  plea  for  primitive 
simplicity. 

Seventy-five  years  before,  Rousseau's  thought 
was  first  in  the  European  mind  and  out  oi  it 


The  Histoiy  of  the  Disciples  of  Christ  117 

came  the  French  Risvoltitkm  and  the  downfall  of 
the  last  remnant  of  the  medieval  system.  That 
thought  still  pervaded  both  the  political  and 
religious  atmosphere  not  only  of  America,  but  of 
the  world,  and  doubtless  was  an  unconscious 
factor  in  the  early  history  of  the  Disciples,  for  in 
breakmg  away  from  creeds  and  ecdewastical 
authority,  they  became  the  leaders  oi  a  revolu- 
tion, and  for  a  time  this  individualism  looked  as 
though  it  would  be  their  destruction.  Their 
religious  neighbours  mocked  and  predicted 
failure  of  an  attempt  to  hold  together  the 
Churches  without  a  creed  or  some  ecclesiastical 
authority. 

Was  the  movement  practical?  Would  it 
work  7  To  the  Disciples  it  was  a  greater  furob- 
lem  than  applied  to  themselves.  They  were  ask- 
ing in  their  own  hearts.  Will  the  principles  of 
Protestantism  work?  Can  the  Bible  be  made 
the  sole  authority  in  religion  with  the  right  of 
private  intorpretadon  ?  It  had  never  been  dcme 
before,  for  the  creeds  as  tests  <A  fellowship  were 
the  living  witnesses  against  the  right  oi  private 
interpretation.  To  tlie  Disciples,  it  was  even 
more  than  having  to  do  with  the  principles  of 
Protestantism.  They  were  asking,  Can  Chris- 
tianity stand  alone  with  only  Christ  and  the 
Scriptores?  This  appeared  to  have  been  die 
first  order  of  the  Chnrdi.  Why  might  it  not  be 
so  again?  Is  He  not  sufficient  for  all  our  need  ? 


]  i8  The  History  of  the  Disciples  of  Christ 

It  was  a  time  of  deep  concern.   They  diligently 

studied  their  Bibles  and  prayed  and  looked  to  the 
leadership  of  the  Holy  Spkit,  undtr  whose  min- 
istry they  recognized  the  Church  was  living  as 
distincdy  as  the  apostles  lived  under  the  personal 
ministry  of  jfesus. 


Ill 

New  men  came  to  the  front   Walter  Scott,  a 
Presbyterian,  educated  in  the  University  of  Edin- 
burgh, came  to  America  in  1818  and  identified 
himself  with  a  Haldanean  Church  in  Pittsburgh. 
Later  this  Church  and  a  Baptist  Church  united. 
In  1820,  he  met  Campbell  and  threw  hunself 
without  reserve  into  the  Reformation.   To  him 
it  has  been  said  is  due  the  rediscovery  of  baptism 
for  the  remission  of  sins."    In  1 82 7,  he  attended 
the  Mahoning  Baptist  Association  and  was  ap- 
pointed its  evangelist   He  became  indeed  die 
evangel  oi  the  bundng  totdi  and  crowds  hung 
on  his  ministry  as  he  unfolded  to  them  in  their 
order:  going,  preaching,  beMeving,  repenting, 
baptism,  salvation,  Holy  Spirit  and  condemna- 
tion for  the  unbelievJng.    He  made  the  book  of 
Acts  a  commentary  on  the  Gospels  and  the 
charge  of  limiting  the  work  of  the  Holy  Spirit  to 
the  word  was  never  made  against  Um.  To  him 
as  much  as  to  the  Campbells  bdoogs  laying  the 
foundation  of  the  ReformatioiL 


The  History  of  the  Disciples  of  Christ  1 19 

Another  unusual  man  was  Robert  Richardson, 
scholar,  educator  and  biographer  of  Alexander 
Campbell.  He  was  deeply  devotional  and  wrote 
a  work  of  merit  on  "The  Office  of  the  Holy 
Spirit"  in  developing  true  piety.  Thomas 
Ounpbell  was  still  giving  his  gentle  life  in  ap- 
peals for  union,  but  conditions  were  ftmdng 
Alexander  for  a  time  to  give  more  attention  to 
the  restoration  of  "  the  ancient  order  of  things," 
as  it  was  called,  than  to  Christian  union  and,  be- 
cause of  his  great  personality,  the  movement  un- 
consciously t>egan  shifting  from  its  original  ba^ 
to  the  natontioa  of  primitive  Christianity,  whidi 
continued  so  in  the  nudn  until  the  opening  of  the 
twentieth  century — not  that  the  vision  of  a  united 
Christendom  was  lost,  for  later  Campbell,  appar- 
ently conscious  of  the  shift  of  basis,  said  :  "  The 
conversion  of  the  world  is  planned  and  ordered 
by  the  will  of  heaven  to  b  dependent  upon  the 
unity  of  the  disc^iies  as  wen  as  this  unity  de- 
pendent upon  the  apostles'  tesdmoay."  Res- 
toration therefore  became  the  key  note. 

Through  the  wide  distribution  of  the  Millennial 
Harbinger,  congregations  after  the  "  ancient  or- 
der "  were  found  in  England,  Scotland,  Ireland 
and  Australia,  as  wdl  as  in  Uie  Amerfcan  dties, 
id^g  the  Adantte  coast,  ami  many  of  fiwse 
reached  back  before  Thomas  Campbell  wrote  his 
"  Declaration  and  Address  "  or  Barton  W.  Stone 
wrote  his  "  Last  Will  and  Testament."  A  com- 


120  The  History  of  die  Disciples  of  Christ 

mon  purpose  now  bound  .them  into  general  fel> 
lowship,  so  that  the  Disciples  almost  at  once  had 
thousands  in  their  membership  in  all  parts  of  the 
English-speaking'  world. 

By  1835,  a  union  with  the  Christians  under 
Stone  was  effected.  On  a  tour  to  Kentucky  in 
1824,  Campbell  mot  Stone  and  while  differing  in 
some  ^points,  they  agreed  in  their  general  pur- 
pose and  Campbell  and  Stone  became  true 
friends,  which  is  always  the  beginning  and  the 
only  beginnmg  oi  real  union  of  any  kmd.  The 
prejudice  against  the  Christians  on  the  part  of 
the  Disciples  was  that  they  leaned  towards  Uni- 
tarian theology  regarding  Christ,  that  they  did 
not  keep  the  Lord's  Supper  weekly  and  that  while 
Stone  and  most  of  those  associated  with  him  had 
been  baptized  by  immersion,  yet  it  was  not  con- 
sidered as  always  necessary  to  Church-member- 
ship. The  prejudice  against  the  Disdpteswas 
that  they  limited  the  work  of  the  Holy  Spirit  to 
the  written  word  and  that  Campbell  himself  was 
not  sufficiently  explicit  on  the  influence  of  the 
Spirit  Besides,  with  the  Christians  the  predom- 
inating idea  was  the  uniting  of  men  under  Christ 
for  the  conversion  of  the  world,  while  the  pre- 
dominating idea  among  the  TXadfAa  had  be* 
come  "  the  desire  of  an  exact  conformi^  to  die 
primitive  faith  and  practice"  as  the  way  to 
union.  In  a  prayerful  conference  at  Lexing- 
ton, Kentucky,  under  the  leadership  of  Stone 


The  History  of  the  Disciples  of  Christ  121 

for  the  Christians  and  John  Smith  for  the  Dis- 
ciples, it  was  found  that  the  prejudices  were 
based  largely  upon  misrepresentation  and,  where 
there  were  differences  of  opinion,  as  for  instance 
whether  the  name  Christian  or  Disciple  should 
be  adoptel,  the  rig^t  of  private  oj^on  was  to 
prevail. 

Both  sides  stood  for  loyalty  to  T  ^us  Christ  as 
the  only  begotten  Son  of  God  and  obedience  to 
His  commandments.  Neither  party  had  surren- 
dered to  the  other,  but  both  were  helped,  for  the 
evangelistic  spirit  of  the  Christians  gave  an  im- 
petus to  the  DisdpleSk  while  the  careful  ttudy  of 
the  Scriptures  on  the  part  of  the  Disciples  proved 
a  stimulus  to  the  Christians.  It  took  several 
years  for  the  union  to  be  effected  after  the  de- 
cision of  the  leaders  and  even  then  some  of 
Stone's  associates  refused  to  go  into  it  and  are 
to  this  day  separated  from  the  Dbdples,  being 
known,  however,  as  the  Christians.  They 
S'^red  Stone  for  lending  his  influence  to  the  union, 
to  which  he  replied :  "  What  else  could  we  do, 
the  Bible  being  our  directory?  .  .  .  They 
held  the  name  Christian  as  sacred  as  we  did — 
they  were  equally  averse  to  making  opinions  the 
test  of  fellowship— and  equally  soUdtons  for  the 
salvs^tbn  of  souls.  This  union,  irrespective  (rf  re- 
proach, I  view  as  the  noblest  act  of  my  life." 

The  Virginia  Constitutional  Convention  of  1829 
called  together  the  most  distinguished  men  of 


122  The  History  of  the  Disciples  of  Christ 

the  commonwealth.  West  Virgmia  at  that  time 
being  a  part  of  Virginia.  Alexander  Campbell 
was  dected  „to  that  convention  and  sat  with 
Former  President  James  Bladison,  Chief  Justice 
Marshall,  John  Randolph  of  Roanoke  and  others, 
and  was  regarded  as  one  of  the  foremost  men  in 
the  discussion.  Of  him  Madison  said :  "  It  was 
my  pleasure  to  hear  him  very  often  as  a  preacher 
of  the  Gospel  and  I  regard  him  as  the  ablest  and 
most  original  expounder  of  the  Scriptures  I  have 
ever  heard." 

That  same  year,  he  had  a  public  debate  m 
Cincinnati  with  Robert  Owen,  of  Lanark,  Scot- 
land, who  styled  himself  "  an  open  and  decided 
opponent  of  Christianity."  Owen  made  a  tour 
of  the  American  cities,  proclaiming  his  new  doc- 
trine for  social  betterment  and  declared  all  relig- 
ions a  superstition  and  a  hhidrance  to  progress. 
From  New  Orieans,  he  challenged  the  American 
ministry  for  the  defense  of  Christianity.  None 
responding,  finally  Campbell  accepted  the  chal- 
lenge. For  nine  days  those  two  giants  i  ded 
in  combat  and  one  of  CampV  ,  def  -  of 
Christianity  extended  through  twelv  lours, 
equalling  the  apologies  of  Origen  or  Tertullian. 
Owen  said  of  him :  "  That  which  I  admire  hi  hhn 
above  all  else  is  his  dc  ^nright  honesty  and  fair- 
ness to  which  he  believes  to  be  the  cause  of 
truth.  .  .  .  This  is  a  straightforward  pro- 
ceeding in  the  investigation  of  truth,  which  I 


The  HUtoiy  of  the  Disciples  of  Christ  123 

have  long  tooght  for,  but  wlddi,  tmti]  now,  I 
have  sought  in  vain." 

In  1837,  in  Cincinnati,  he  met  in  public  debate 
Archbishop  John  B.  Purcell,  of  the  Roman 
Catholic  Church,  in  defense  of  Protestantism, 
and  Purcell  acknowledged  his  defense  to  have 
been  the  ablest  he  had  ever  heard.  In  1843,  hi 
Lexhigton,  Kentucky,  he  met  hi  debate  for  eight- 
een days  N.  L.  Rice,  minister  of  the  Presbyterian 
Church,  in  defense  of  Christian  baptism  by  im- 
mersion of  penitent  believers,  over  which  Henry 
Clay  presided,  and  nothing  new  has  been  said 
on  either  side  of  that  subject  since.  Numerous 
other  debates  were  hdd  and  Campbdl  always 
stood  his  ground  like  a  master,  yet  he  cared  little 
for  debates.  His  own  taste  was  other  than  con- 
troversy and  he  never  allowed  it  to  come  in  his 
sermons  and  advised  his  brethren  against  ever 
using  their  pulpits  for  controversy. 

On  his  toois  crowds  gathered  and  legislatures 
adjourned  to  hear  him.  On  a  visit  to  Washing- 
ton in  1829,  both  houses  of  Congress  adjourned, 
and  he  spoke  for  two  hours  in  the  House  of 
Representatives  to  the  lawmakers  of  the  nation. 
Of  him  George  D.  Prentice,  editor  of  the  Louis- 
ville Courier  Journal^  wrote  :  "  Alexander  Camp- 
bdl  is  unquesticHiaUy  cme  of  ^e  most  extraordi- 
nary men  of  oor  times.  Putting  wholly  out  of  view 
his  tenets,  with  which  of  course  we  have  nothing 
to  do,  he  claims,  by  virtue  of  his  intrinsic  qualities, 


124        History  of  the  Disciples  of  Christ 

as  manifested  in  his  achieveiiieiiti»  a  place  among 
the  foremost  spuits  of  our  age.  His  energy, 
self-reliance  and  self-fidelity,  if  we  may  use  the 
expression,  are  of  the  stamp  that  belongs  only  to 
the  world's  first  leaders  in  thought  and  action. 
His  personal  excellence  is  certainly  without  a 
itain  or  shadow.  His  intellect,  it  Is  scarcely  too 
much  to  say,  Is  among  the  dearest,  richest,  pro- 
foundest  ever  vouchsafed  to  man.  .  .  .  Surely 
the  life  of  a  man  thus  excellent  and  gifted  is  a 
part  of  the  common  treasure  of  society.  In  his 
essential  character  he  belongs  to  no  sect  or  party, 
twt  to  the  world." 

General  Robert  E.  Lee  applied  to  him  the 
words  that  Dr.  Symonds  applied  to  John  Miltoo 
"  He  was  a  man  in  whom  were  illustriously  coii 
bined  all  t^e  qualities  that  could  adorn  or  elevate 
the  nature  to  which  he  belonged ;  knowledge  the 
most  various  and  extended,  vutue  that  never 
Idtered  hi  her  career  nor  deviated  from  her 
course.  A  man  who^  if  he  had  been  delegated 
as  a  representative  of  his  ^>edes  tr>  one  of  the 
many  superior  worids,  would  have  suggested  a 
grand  idea  of  the  human  race."    Bishop  John  E. 
Hurst  said  "  that  for  a  generation  his  name  was 
a  tower  of  strength  over  the  whole  United  States. 
He  was  a  man  of  pure  character  and  the  highest 
consecration.   He  leavened  the  whole  country 
with  his  views."   A  writer  in  the  New  York 
Independent  affirmed  that  there  is  not  a  religious 


The  Hitcory  of  the  Dbctptes  of  Christ  125 

body  in  Christendom  that,  whether  it  will  confess 
it  or  not,  hat  not  been  profoundly  affected  by  the 
life  and  work  of  Ateander  CtunpbelL 

In  x866»  he  fen  asleep  in  Jesus,  sayingas  the  light 
of  the  eternal  morning  softly  stole  over  him :  *'  His 
name  shall  be  called  Wonderful,  Counsellor,  The 
Mighty  God,  The  Everlasting  Father,  The  Prince 
of  Peace."  Barton  W.  Stone,  Thomas  Campbell, 
Walter  Scott  and  others  awoclated  with  them 
had  likewise  finished  thefar  labotira,  and  the 
Disciples  numbered  a  membership  of  perhaps 
400,000  persons.  This  is  made  more  remarkable 
when  it  is  remembered  that  an  isola'ed  but  beau- 
tiful spot  in  the  mountains  of  West  Virginia  was 
the  basis^  of  operations,  which  suited  then  for 
such  a  cause  about  as  well  as  the  mountains  <rf 
Wyoming  would  suit  now. 

The  early  Disdples  were  so  diligent  in  their 
loyjilty  to  the  New  Testament  plan  of  salvation  that 
they  appeared  to  have  entirely  overlooked  the  New 
Testament  geography,  from  which  it  is  learned 
that  Jesus  did  not  make  the  mountains  of  Judaea 
the  basb  of  His  openidom,  nor  did  I^ul  make 
the  mcmntains  of  Asia  Minor  the  basis  of  his 
operations.  They  visited  those  reg^ions,  but  bo^ 
put  most  of  their  ministries  in  the  cities — ^Jesus 
in  the  cities  of  Palestine  and  Paul  in  the  cities  of 
the  Roman  empire,  for  the  simple  reason  that 
great  numbers  <A  people  were  there.  Not  that 
city  people  are  worse  than  countiy  people,  for 


126  The  Histoiy  of  the  Disciples  of  Christ 

perhaps  their  piety  is  about  the  tune,  but  vast 

multitudes  make  up  the  dties.   Had  CampbeU 
and  his  colabourers  made  their  headquarters  in 
some  of  the  great  Eastern  cities  and  worked 
through  the  rural  districts  as  did  Jesus  and  Paul 
Ae  number  of  the  Disciples  would  have  been 
doubled  If  not  quadrupled,  for  spiritual  restiess- 
ness  was  as  evident  in  the  great  cities  then  as 
m  the  rural  districts,  and  besides,  cities  always 
have  been  and  always  will  be  the  ruling  seat  of 
nations.   That  provincial  policy  gave  a  provin- 
CMlten  to  the  early  history  of  the  Disciples  from 
which  in  many  quarters  there  has  not  been  a 
complete  recovery. 

In  his  able  editorship  of  the  Christian  Standard, 
Cmcmnati.  which  had  its  beginning  Iji  i866» 
Isaac  Errett  gave  widening  lines  to  the  advanc- 
ing movement    Benjamin  Franklin,  editor  of 
the  American  Christian  Review,  likewise  Cincin- 
i»tl,  stood  more  for  legalistic  interpretation,  and 
aU  the  way  between  these  were  strong  characters, 
consecrated  men,  who  were  thinking  and  preach- 
ing and  writing,  and  others  that  followed  them. 
John  T.  Johnson,  twice  elected  to  Congress  and 
for  a  time  in  the  Kentucky  judiciary,  was  in  the 
foremost  rank  of  the  best  preachers.    There  was 
Moses  E.  Laid,  preacher,  editor  aud  author; 
Robert  Milligan,  educator,  editor,  author  and 
preacher;  John  Allen  Gano,  preacher;  Tolbert 
Fannmg,  editor  and  preacher;  H.  W  Everest, 


The  Hiitory  of  the  Diiciples  of  Christ  127 

preMher,  antfaor  and  edtiaUor;  W.  K.  Ptedl^ 
ton,  educator,  editor  and  preacher;  J.  W.  Mo 

Garvey,  educator,  author  and  preacher;  J.  H. 
Garrison,  editor,  author  and  preacher ;  the  Rogers 
and  the  Creaths  and  others  in  the  middle  west 
standing  shoulder  to  shoulder  with  these,  and  in 
Virginia,  GosSi  Coleman,  Hopson,  Abell,  Ainslie, 
Dearborn,  Sheiboiime,  BuUaid,  Tyler  and  othen, 
and  so  on  in  other  sections  of  the  country.  The 
Disciples  have  been  largely  a  rural  people,  but 
some  of  their  preachers  have  made  city  pulpits 
extend  beyond  their  parishi>s  for  the  message  of 
concord— mhiistries  like  those  of  F.  D.  Power's 
in  Washmgton,  E.  L.  Powell'a  in  Louisville  and 
B.  B.Tyier'sL  New  York. 


IV 

The  leaders  among  the  Disciples  were  edu- 
cated men  and  they  saw  the  need  of  schools.  In 
1836,  Bacon  College  was  started  in  Kentucky. 
Among  its  presidents  was  James  Shannon,  who 
afterwards  became  president  of  the  Univorsity  of 
Missouri,  and  Bacon  College,  after  some  changes 
and  consolidations,  is  now  Transylvania  Uni- 
versity at  Lexington,  Kentucky.  To  Alexander 
Campbell  the  Bible  should  be  the  basis  of  aU  edu- 
cation, and  art,  sdenoe  and  literature  should  be 
made  Mbutary  to  that  Book,  moral  diaract^ 
is  an  essential  part  of  educatkm,  so  in  1841  he 


128  The  Hiitory  of  the  Diacipkt  of  Chrilt 

founded  Bethany  CoUege  at  bit  home  in  Brooke 
County,  Weit  Virginia,  and,  for  the  first  time  in 
the  history  of  the  world,  made  the  Bible  a  text- 
book, like  any  other  book  in  a  college  curriculum, 
against  which  came  violent  protests  from  colleges 
and  journals  of  other  communions  charging  him 
with  sacrilege  and  infidelity. 

In  1850^  Butler  Cdlege  at  Indianapdis,  In- 
diana, and  Hiram  Cdlege,  twenty  miles  out  from 
Cleveland,  were  started.  Over  the  latter  James 
A.  Garfield  was  the  second  president,  afterwards 
being  the  twentieth  president  of  the  United 
States.  Eureka  College,  Illinois,  was  founded  in 
X855.  Through  the  munificecoe  of  F  M.  Drake, 
govermMT  of  Iowa,  DtBkit  Univeruty  had  its  be- 
gfaming  in  1881.  Texas  Christi  m  University 
was  started  in  1873  and  from  Virginia  and  North 
Carolina  their  colleges  are  scattered  over  the 
continent  to  Oregon  and  California,  numbering 
in  all  over  forty.  Besides,  hosts  of  their  men  are 
fUlfaig  important  posts  hi  Amoican  universities 
and  other  instituticms  of  learning. 

In  literary  work,  their  contributions  have  been 
large*/  polemic  in  character — perhaps  too  much 
so,  for  their  own  good  and  the  good  of  others, 
but  from  the  beginning  of  their  movement  there 
has  been  no  lack  of  literature — ^journals  weekly, 
monthly  and  quarterly  and  books  setting  forth 
their  mes^ge  to  the  world.  In  journals  at  this 
time,  the  Ckristidn  CeMiury,  Chio^  is  the  voice 


The  History  of  the  Disciples  of  Christ  129 

(A  the  extreme  progreisivet,  while  the  Gospel  Ad- 
vacate,  Nashville,  Tennessee,  represents  the  ex- 
treme legalistic  phase  of  the  movement,  and  the 
Christian- Evangelist,  St  Louis,  and  the  Chris- 
Ham  Standard,  CinciiiiMiti,  fiiUl  in  between  these. 
Alexander  Campbdl  left  sixty  vdumes  widi  his 
name  on  their  title  pages.  J.  T.  Barclay's  "  City 
of  the  Great  King  "  is  a  standard  work  on  the 
history  of  Jerusalem,  as  is  J.  W.  McGarvey's 
"  Land  of  the  Bible  "  on  Palestine,  also  his  "  Com- 
mentary on  Acts'*  b  among  the  best  commen- 
taries on  that  section  of  the  New  Testament 
Other  books  are  Erretfs  *' Evenings  With  the 
Bible,"  Milligan's  "Scheme  of  Redemption," 
Lamar's  "  First  Principles,"  Everest's  "  Divine 
Demonstration,"  Willett's  "Teachings  of  the 
Book,"  Kershner's  "  Religion  of  Christ,"  Garri- 
son's "  Alone  wAth  God,"  and  five  hundred  other 
volumes  diat  miJM  in  part  tiie  writings  of  the 
Disciples. 

David  S.  Burnett  was  the  leader  among  the 
Disciples  for  cooperative  missionary  work.  In 
1845  he  organized  the  American  Christian  Bible 
Society  with  headquarters  in  Cincinnati,  he  be- 
ing its];first  president  Its  object  was  "  to  aid  in 
the  dbtritmticm  cH  tlie  sacred  Scriptures,  with- 
out jiote  or  comment,  amcmg  ail  nations."  This 
proved  to  be  a  step  towards  a  national  mission- 
ary organization,  so  in  1849  the  first  national 
missionary  convention  of  the  Disciples  convened 


130  The  History  of  the  Disciples  of  Christ 

in  Cincinnati  and  organized  the  American  Chris- 
tian Missionary  Society,  of  which  Alexander 
Campbell  was  the  president  for  twenty-six  years, 
and  the  other  next  longest  in  the  presidency  was 
R.  M.  Bishop,  governor  of  Ohio.  This  society 
has  its  headquarters  in  Cindnnati  and,  as  its 
name  indicates,  is  confined  to  missionary  work 
in  America.  Since  its  organization,  it  has  estab- 
lished 3,900  congregations  and  added  through  its 
missionaries  192,500  persons  to  the  Churches. 
Last  year  they  had  nearly  500  missionaries  in 
the  field. 

In  1874,  the  women's  missionary  woric  was 

started  under  the  tide  of  the  Christian  Woman's 
Board  of  Missions  with  headquarters  in  Indian- 
apolis. This  organization  does  both  home  and 
foreign  work.  They  have  259  workers  in  Can- 
ada, New  Zealand,  Jamaica,  India,  Mexico,  Porto 
Rico,  South  America  and  Africa,  and  with  177 
hi  the  United  States,  making  a  total  of  436 
workers  sustained  entirely  or  m  part  by  tliis 
board,  which  also  supports  forty-two  schools  in 
the  foreign  field  and  four  mountain  schools  in 
America,  having  in  all  6,000  pupils  enrolled.  It 
has  established  five  Bible  chairs  at  as  many  state 
universities,  berides  the  College  of  Missions  at 
Indianapolis,  whidi  is  a  training  sdiool  for  mis- 
sionaries preparatory  to  their  going  abroad,  em- 
phasizing the  higher  standard  as  expressed  in 
the  Edinburgh  conference,  so  that  theu-  students 


The  History  of  the  Disciples  of  Christ  131 

are  miswonary  specialists.  They  also  have  five 
orphriiiages  in  foreign  lands,  with  nearly  500 
chill  iren  under  <.heir  care  and  five  hospitals 
whe  f  97,880  patients  were  treated  last  year. 
The  worK.iii*io  r  g  the  Negroes  is  under  their  con- 
trol with  six  schools  in  the  South. 

In  1875,  the  Forugn  Christian  Missionary  So- 
ciety was  started  with  headquarters  in  Cincinnati, 
the  first  president  being  Charles  Louis  Loos,  pres- 
ident of  Transylvania  University,  who  perhaps 
more  than  any  other  man  of  his  day  approached 
that  catholicity  of  spirit  that  so  diaractoized  the 
Campbells.  A.  McLean  and  F.  M.  Rains  have 
been  the  missionaxy  apostles  among  the  Disciples, 
and  this  society  supports  174  American  mission- 
aries in  China,  Japan,  India,  Korea,  Philippines, 
Tibet,  Africa,  Cuba,  Norway,  Sweden,  Denmark 
and  England,  with  ninety-five  schools  having 
more  than  5,000  m  attendance  and  with  twenty- 
four  hospitals,  where  157*988  patients  were 
treated  last  year.  In  1878,  they  sent  W.  T. 
Moore  to  England  and  through  the  liberality  of 
Timothy  Cot  p,  of  Southport,  he  established  the 
Christian  Commonwealth  in  London 

In  1886,  the  National  Benevolent  Association 
was  organized  with  headqnartsrs  in  St  Louis. 
It  has  under  its  control  eleven  institutions,  in- 
cluding six  orphanages,  four  homes  for  tiie  aged 
and  tme  hospital,  with  immediate  preparations 
for  several  others.   In  z888,  the  Board  oi  Church 


132  The  History  of  the  Disciples  of  Christ 

Extension  was  organized,  with  headquarters  in 

Kansas  City,  and  they  have  now  a  milUon  dollar 
fund  with  which  they  have  aided  in  erecting 
1,531  Church  buildings.    G.  W.  Muckley  is  its 
guiding  genius.    In  1908,  R.  A.  Long,  a  wealthy 
layman  of  Kansas  City,  established  the  Chris- 
tian Board  of  PubUcatioii  in  St  Louis  and 
there  are  national  boards  of  Ministerial  Relief, 
Education,  Temperance,  Sunday-schools,  Christ 
tian  Endeavour  and  all  other  necessities  for  busi- 
ness in  the  Church.    These  make  their  reports 
in  a  non-legislative  national  convention  which 
meets  annuaUy.   Besides  each  state  has  an  an- 
nual convention.  In  some  instances  the  states  are 
subdivided  into  districts  and  the  smaller  states 
are  combined  into  one  convention.    At  the 
Louisville  convention  of  1912,  definite  steps 
were  taken  to  organize  the  national  conven- 
tion on  a  delegate  basis,  naming  it  the  "Gen- 
eral CboTention  of  Churches  of  Christ" 


V 

In  1909,  the  Disciples  celebrated  in  Pitts- 
burgh the  centennial  of  Thomas  Campbell's 
Declaration  and  Address— not  the  centennial  of 
the  Disdples,  but  only  the  centennial  of  Camp- 
bell's document  for  ecclesiastical  independence 
and  Christian  union.  The  Disciples'  centennial 
Ues  two  decades  beyond  ta.   However,  at  the 


The  Htttory  of  the  Diidpkt  oi' Chritt  133 


Pittsburgh  convention,  30,000  people  sat  down 
together  in  Forbes  Field  for  the  observance  of 
the  Lurd's  Supper  on  Sunday  afternoon,  but  the 
significant  feature  of  the  centennial  celd[»ati(m 
was  that  it  registered  the  drift  back  towards 
Christian  union  as  the  chief  nusHcm  of  the  DIsf 
ciples. 

In  1890,  at  the  National  Convention  in  Des 
Moines,  a  standing  committee  on  Churdi  union 
was  appomted  and  at  the  National  Convention 
of  1891  at  Allegheny  it  made  an  encouraging 
report.  A  joint  ccunmittee  of  Baptists  and  Dis- 
ciples presented  a  report  at  the  National  Con- 
vention at  Richmond,  in  1894,  and  other  events 
have  indicated  tae  purpose  of  the  Disciples  until, 
at  the  National  Convention  m  1910,  at  Topeka, 
a  oommissicm  on  Christian  mdoa  was  appc^ited. 

At  the  same  time  that  the  Disciples  were  ap- 
pointing their  commission  and  without  any 
knowledge  of  what  others  were  doing,  the  Epis- 
copalians in  their  General  Convention  in  Cincin- 
nati and  the  Congregationalists  in  their  National 
Coundl  in  BosttMi,  were  appointmg  sindlar  am- 
roissioiis,  while  the  Synod  of  the  IKoceses  >  of 
the  Church  of  England  in  Australia  and  Tasma- 
nia appointed  likewise  at  the  same  time  a  com- 
mittee to  "watch  for  and,  if  possible,  take 
advantage  of  any  opportunity  which  may  be 
offered  for  further  conference  with  other  relig- 
iout  bodiei  vitii  a  view  toabettoruiKlefitaiMliag 


134  The  History     the  Disciples  of  Christ 


of  our  mutual  position  and  the  furtherance  of 
union  aoiong  Christians."  It  is  the  Holy  Spirit's 
leadmg  for  the  peace  of  Zion  without  giving  the 
leadership  to  any  special  ccnnmunion. 

With  a  history  of  eighty  years  and  a  member- 
ship of  1,300,000  the  Disciples  have  not,  however, 
brought  into  full  cooperation  all  that  compose 
their  family.  Some  are  conscientiously  opposed 
to  codperative  missionary  work  as  done  by  the 
national  8odeties»  and  with  that  opposition  also 
opposition  to  instrumental  music  in  Churches. 
The  strength  of  these  is  largely  in  Tennessee  and 
Texas.  In  other  instances,  like  in  England,  the 
American  and  English  policies  do  not  always 
harmonize,  and  the  older  Churches  pursue  the 
^pler  methods  with  the  elders  doing  the 
preaching  and  die  minister  serving  as  the  evan- 
gelist for  the  district  To  these  the  present 
Chancellor  of  the  Exchequer  of  England,  Lloyd 
George,  belongs,  but  the  spirit  of  the  Disciples 
allows  the  widest  liberty  in  methods.  Its  test 
is  Jesus  Christ  and  obedience  to  Him.  Their 
message  has  found  friends  among  all  classes 
and  races — the  man  at  the  plow  and  the  scien- 
tist in  the  laboratory,  the  mechanic  and  tiie 
scholar,  the  Caucasian  and  the  Mongolian. 
Their  men  have  sat  in  the  presidential  chair 
of  the  nation  and  in  the  cabinet,  on  the  bench 
of  the  Supreme  Court  of  the  United  States  and 
in  both  branches  of  C<Migress,  in  state  judicia- 


The  History  of  the  Disciples  of  Christ  135 

ries  and  servante  in  every  department  of  paUic 
life.  They  have  rendered  worthy  service  to  the 
nations  where  they  have  held  their  citizenship. 

All  things  have  their  danger  side,  not  neces- 
sarily because  of  the  thing  itself,  but  because  of 
our  common  disposition,  like  the  first  Adam, 
to  taste  of  some  other  fruit  in  the  garden. 
Christianity  itself  has  been  abused  by  depar- 
tures. Locke's  philosophy  was  made  the  way 
to  deism  by  Thomas  Hume  sincerely  seeking 
the  way  for  truth,  while  to  Berkeley  it  became 
the  path  to  the  theory  of  the  non-existence  of 
matter.  Jefferson  sensibly  interpreted  the  teach- 
ings of  Rousseau  in  the  American  Declaration 
of  Independence,  while  Robe^erre,  Cootiion 
and  Saint-Just  carried  them  to  legalistic  ex- 
tremes in  France  and  precipitated  the  Reign  of 
Terror.  Campbell's  interpretation  of  the  Bible 
has  been  conscientiously  used  by  many  to  lead 
the  way  to  crass  legalism — not  unlike  the  history 
of  the  Frandscans  and  other  rdigious  move- 
meats  in  the  Church.  It  has  always  been  a 
large  element  among  the  Disciples  and  it  has 
unconsciously  produced  exclusiveness  on  their 
part  and  sometimes  unfriendliness  on  the  part 
of  other  communions,  but  the  sky  is  wide  and 
a  new  atmosphere  is  fUling  the  world.  Secta- 
rianism to  crumbling,  whetiior  it  be  among  the 
Disciples  or  other  communions.  The  okier  men 
have  wntelfiihly  ffivea  tiwir  Hvea  to  tfito  cause 


136  The  History  of  the  Disciples  of  Christ 

as  they  saw  it,  and  every  year  brings  ripening 

conditions. 

The  history  of  all  reformations  has  been  amid 
toils,  anathemas,  heartaches  and  misrepresenta- 
tions. Religious  liberty  and  spirituality  of  wor- 
ship in  every  period  of  history  have  come  up 
through  hardships.  With  the  memory  of  no 
wounds  and  with  that  exquisite  motto  on  the 
Italian  sun-dial :  "  I  take  note  only  of  the  shin- 
ing  hours,"  the  Disciples  still  have  their  faces  set 
for  the  union  of  the  Church  in  order  that  the 
world  may  believe  that  Jesus  is  the  Christ.  To 
obtam  closer  access  both  to  His  sacred  heart  and 
to  all  who  believe  in  Him,  the  Bible  must  be  the 
basis  of  our  approach— the  Bible  freed  from  every 
remnant  of  systems  of  theology— and  the  history 
of  the  Disciples  has  no  higher  desire  than  to  be 
a  voice  calling  for  peace  m  the  divided  house  of 
God. 


O  God  of  Peace,  Thou  art  a  witness  to  the 

divisions  in  Thy  house  which  we  have  made  by 
our  constant  quarrels,  and  we  acknowledge  our 
transgression.  Give  us  the  hope  of  the  morning 
by  a  genuine  desire  for  fellowship  with  Thy  whole 
Church,  for  we  are  brothers,  feeling  our  way 
towards  Thee  and  towards  each  other.  Only  fai 
Thy  light  can  we  find  the  way.  Without  Thy 
Shi;  !d  we  are  mcompetent  to  render  Thee  service 


The  History  of  the  Disciples  of  Christ  137 

in  the  day  of  battle  and  danger.  Thou  hast 
created  us  in  Thhie  image,  redeemed  us  by  Thy 
blood,  made  our  bodies  sanctuaries  for  Thy  Holy 

Spirit,  and  we  desire  that  oneness  among  our- 
selves for  which  Thou  didst  plan  in  the  ages 
past,  even  as  Thou  didst  plan  for  the  gift  of  Thine 
only  begotten  Son.  In  the  spirit  of  humility  and 
faith  we  stipplicate  Thee  for  patience,  courtesy 
and  brotherliness.  Then  we  shall  love  in  spite 
of  our  failures  and  we  shall  reach  the  summit  as 
our  brothers  of  other  communions  climb  to  the 
heights.  To  Thee  be  all  the  praise  through 
Jesus  Christ  our  Lord.  Amen. 


I 


Appendix 


The  Last  Will  and  Testament  of  the 
Springfield  Pretb3rteiy 

For  where  a  testnaent  tab  t)>««  an*t  of  neceaiity  be  the  dcttli  of 

the  testator ;  for  a  testament  is  of  force  after  men  are  dead,  otherwise 
it  is  of  no  atrength  at  all,  while  the  testator  liveth.  Thou  fool,  that 
which  thoa  lowest  is  aot  qnidccned  except  it  die.  Verily,  ▼erilj  I 
say  unto  you,  except  a  com  of  wheat  fall  into  the  ground,  and  die,  it 
abideth  alone ;  but  if  it  die,  it  bringeth  fiurth  much  fruit  Whose 
voice  then  shook  the  earth ;  bat  now  He  hath  promised,  saying,  yet 
once  more  I  shake  not  the  earth  only,  but  also  hearen.  And  this 
word,  yet  once  more,  signify  the  removing  of  those  things  that  are 
thakwi  as  of  things  flnt  are  asade,  tbtt  dMse  tWngt  wWth  fwwmrt  be 
Aakea  may  reaui& — Ser^imr*. 

Thi  PKanvmT  of  SnnfomLO.  sittiag  at  Cane  Ridgi,  ia  the 

county  of  Bourbon,  Ky.,  being,  through  a  gracious  Providence,  in 
more  than  ordinary  bodily  health,  growing  in  strength  and  size  daily 
and  in  perfect  sonadness  aad  ooaqMane  of  adad;  bat  knowing  that 
it  is  appointed  for  all  delegated  bodies  once  to  die  and  considering 
that  the  life  of  every  soch  body  is  very  uncertain,  do  make  and  or- 
daia  dds  oar  hut  Wffl  and  Testament,  ia  manner  and  fem  foBow- 
ing,  viz. : 

Jmprimis.  We  vriU  that  this  body  die,  be  dissolved  and  sink 
into  unioa  with  tfw  bo^  of  Christ  at  large;  tot  Htm  is  bat  oae 
body  and  one  Spirit,  even  as  we  arc  called  la  one  hope  of  oar  call- 
ing. 

//em.  We  will  Oat  oar  aaane  of  distinctioa  wiOi  iU  Rifttrmd 
title  be  forgotten,  that  there  be  bat  OM  Lord  over  God*!  hntege 
and  bis  name  One. 

»4« 


142     The  Last  Will  and  Testament  of 


Ittm.  We  will  tlut  our  power  of  waking  Uwt  for  the  govern* 
nent  of  the  Church  and  esecnting  them  by  delegftted  authority 
forever  ceaae,  that  the  peopk  aay  have  free  ewme  to  the  Mbk  aad 

adopt  the  /ra«  of  tht  Spirit  of  lift  im  CAritC  Jttm.  ^ 

Jtim,  We  will  that  candidate*  for  the  Gospel  miniitry ^hence- 
forth itndf  the  Holy  Seriptares  with  fervent  prayer  aad  tkMm 
license  from  God  to  preach  the  simple  Gospel,  with  tht  Hefy  Ghost 
ttnt  down  from  htavm,  without  any  mixture  of  philoaophy,  vain 
deceit,  traditioM  of  men  or  the  rudimenti  of  the  world.  Aad  let 
none  henceforth  take  tMt  ktmmr  <»  kimm^t  fctf  <>»  MaT  b  €^bi^ 
Cod  as  was  Aa  ^0m. 

Item.  Wa  mlU  that  tarn  Church  of  Christ  resume  her  native  fi|^ 
of  internal  government — try  iicr  candidates  for  the  ministry,  as  to 
their  soundness  in  the  fiiith,  acquaintance  with  experimental  religion, 
gravity  and  aptness  to  teach ;  and  admit  no  other  proof  of  their 
authority  but  Christ  speaking  in  them.  We  will  that  the  Church  of 
Christ  look  up  to  the  Lord  of  the  harvert  to  wnd  forth  labourers  into 
His^harvest ;  and  that  she  resume  her  primitiv*  ri^  «f  tryiag  dtoae 
iMiU  My  tk«y  art  afattUt  amd  art  not. 

Ittm.  We  ivtff  that  each  particular  Church  as  a  body,  actuated 
by  the  same  sfririt,  chr  Jt  her  own  preacher  and  support  him  by  a 
free  will  offer-g,  without  a  written  call  or  suiscriptiom,  admit 
members,  remove  otfonies,  and  mvar  heneeforth  dikfoit  her  right 
of  government  to  any  man  or  set  of  men  whatever. 

/ttm.  We  will  that  the  peopk  heacefofth  take  the  BiUe  as  the 
only  sure  guide  to  heavtn ;  aad  at  maay  as  are  offimded  with  other 
books,  which  stand  in  competition  with  it,  may  cast  them  into  the  fire 
if  they  dtoose,  for  it  is  better  to  enter  into  life  having  one  book 
than  having  many  to  be  nst  into  beB. 

/tern.  We  will  that  preachers  and  people  cultivate  a  spirit  of 
mutual  forbearance,  pray  mwe  and  dispute  less,  and  while  they  be- 
hold die  signs  of  flic  times,  look  op  and  eonfidently  expect  that  ra- 
demption  drawrth  nigh. 

/tern.   We  wiU  thiU  our  weak  brethren  who  may  have  been  v 
ing  to  make  At  Firesbytery  of  %iriBgfidd  their  king  aad  wot  aot 
what  is  now  become  of  it,  betake  themselves  to  the  Rodi  of  Aps 
and  follow  Jesus  for  the  iuture. 

Ittm.  We  wa  tlMt  Oe  Syaod  of  Keataiclqr  examine  every  awn- 
faer  who  may  be  mtpttttdtA  having  departed  fror      CoafeasioB  of 


The  Springfield  Presbyteiy  143 


Faith  and  luipend  every  such  snspected  heretic  immediately,  in 
order  that  the  of^inrewed  may  go  free  and  tasU  the  Mretti  of  goepal 
Ubcrty. 

Item.   We  v/iU  that  Ja  ,  the  author  of  two  letters 

ktely  pablithtd  in  Lexingtso,  be  enoouraged  in  hia  aeal  to  destroy 
parlyixm.  W«  wiB.  uwiwww,  tfcrt  of  pt  condnct  U  twlB<4 
into  by  all  who  may  have  correct  information ;  but  let  tiwlgmri  bt* 
ware  of  (peaking  evil  of  thing*  which  they  know  not 

Ittm.  Finally  we  tiitf  diat  all  o«r  riiUr  Miet  raad  their  Bible* 
carefully,  that  they  may  »ee  tbdr  fed  dnn  iatMimkmA  aad  fiqpnrt 
for  death  before  it  is  too  late. 


ROBBRT  MARSHALI., 

.'r  IN  Du:;lavy, 

KicHARo  M'Nnua, 
B.  W.  Stone, 
John  THOMnon, 
UAVio  Pumvuna, 


Jane  a8th»  1804.  ( 


The  Witnesses'  Address 

We,  the  above  named  witneaaes  of  the  Last  Will  and  Testament  oi 
dw  ^Mteffidd  ftraabytwy,  kwNvii«  dutt  Atfc  will  be  nany  conjec- 
tures respecting  the  causes  which  have  occasioned  the  dissolution  of 
that  body,  think  proper  to  testify  that  from  iU  first  existence  it  was 
knit  togatfcii  \m  k>ve,  tired  in  peace  aad  concord  and  died  a  vohin- 
tary  and  happy  death. 

Their  reason*  ibr  dissolving  that  body  were  the  foUowing :  With 
da^  coneeia  thty  vtewod  dM  diviaieu  and  party  spirit  among  pro- 
fessing Christians,  principally  owing  to  the  adoption  of  human  creeds 
and  forms  ot  govemawnt  While  tliey  were  united  under  the  name 
of  a  Freri>ytwy,  ftey  aadw  iwina  edtivate  a  apiril  oTlove  and 
unity  with  all  Christians ;  but  found  it  extremely  difficult  to  suppress 
the  idea  that  they  themselves  were  a  party  separate  from  others. 
This  difficnltf  iBevMaed  ia  ptepeitiMi  to  tfwir  laccasi  in  tte  mfaristiy. 
Jealousies  were  excited  in  the  minds  of  other  denominations  and  a 
temptation  was  laid  befwe  tboae  wlio  were  connected  with  the 
various  parties  to  vieur^iB  in     SUM  At  dwir  fatat  maat- 

iBgthayiadartookto|  iiu   i  fcc  A»piwa»ylw>  HfladObMrwi. 


144       The  Last  Will  and  Testament 

tioas  on  QMich  Gorerament,  in  which  the  world  will  tee  Um 
bnvtifid  rin^didty  of  Chrifdm  Chwrch  government,  itript  of  hnman 
inventioni  and  lonily  traditions.  As  they  proceeded  in  the  investi- 
pUion  of  that  nlyect,  they  toon  found  that  there  was  neither  precept 
nor  example  in  the  New  Testament  for  sncheonfederades  as  modem 
Chnrch  Sessions,  Presbyteries,  Synods,  General  Assemblies,  etc. 
Hence  they  concluded,  that  while  they  continued  in  the  connection 
in  which  they  dien  stood,  they  were  off  the  fonndatioB  of  Uie 
apostles  and  prophets,  of  which  Christ  Himseir  is  the  chief  corner 
stone.  However  just,  therefore,  their  views  of  Church  government 
might  have  been,  Aey  wodd  have  gone  out  nnder  the  name  and 
sanction  of  a  self-constituted  body.  Therefore  from  a  principle  of 
love  to  Christians  of  every  name,  the  {Nrecious  cause  of  Jesus  and 
dying  sinners  who  are  kept  from  Oe  Lord  by  die  existeace  ef  sects 
and  parties  in  the  Church,  they  have  cheerfiilly  consented  to  retire 
from  the  din  and  fiiry  of  conflicting  parties — sink  out  of  the  view  of 
fleshly  minds  and  die  the  death.  TTiey  believe  their  deadi  wiU  be 
great  gain  to  the  world.  But  though  dead,  as  above,  and  stript  of 
their  mortal  frame,  which  only  served  to  keep  them  too  near  the  con- 
fines of  Egyptian  bondage,  they  yet  live  and  qieak  in  kad  of 
gospel  liberty ;  they  blow  the  trumpet  of  jubilee  and  willingly  de- 
vote themselves  to  the  help  of  the  Lord  against  the  mighty.  They 
will  aid  the  breduen  by  theii  counsel  when  reqoired,  ai^  in  or- 
daining elders  or  pastors,  seek  the  divine  blessing,  unite  with  all 
Christians,  commune  together  tuid  strengthen  each  others'  hands  in 
the  work  of  the  Lord. 

We  design,  by  the  grace  of  God,  to  continue  in  the  exercise  of 
diose  fimctfcms  which  belong  to  us  as  ministers  of  the  Gospel,  con- 
fidendy  tmsting  in  the  Lord  that  He  will  be  widi  us.  We  candidly 
acknowledge  diat  in  some  diiags  w«  may  m  through  human  in- 
firmity; but  He  win  correct  onr  wanderings  and  i»reserve  His 
Church.  Let  all  Christians  jtnn  with  us  in  crying  to  God  day  and 
ni^t  to  remove  the  obstacles  whidi  stand  in  the  way  of  His  work, 
and  give  Him  no  test  dU  He  make  Jerusalem  a  praise  in  the  earth. 
We  heartily  unite  with  our  Christian  brethren  of  every  name,  in 
dianksgiving  to  God  for  die  display  of  His  goodaem  in  die  ^orioos 
iMrii  He  b  carrying  oa  fai  out  WeatotB  flonny,  wydi  «•  hope  wiU 
tvmiMto  fai  dM  MivMail  ipiwd  of  dM  Goipri  nd  tht  Milf  flf  dM 
Ckwdk 


A  Declaration  and  Address 


FtftOM  Am  MriM  of  events  wliidi  Iikts  ttlwii  phcs  is  tts  ChwdNS 
for  maaj  yean  put,  especially  in  this  Western  conntry,  as  well  as 
from  what  we  know  in  general  of  the  present  state  of  things  in  the 
Christian  world,  we  are  persnsdad  ttmt  it  b  high  tine  for  as  not 
only  to  think,  but  also  to  act,  for  onrseWes ;  to  see  with  onr  own 
eyes,  and  to  take  all  our  measures  directly  and  immediately  from  tlM 
dime  standard;  to  diis  aloBe  we  M  omsehes  dtftady  bonad  to 
be  conformed,  as  by  this  alone  we  must  be  judged.  We  ue  also 
persuaded  that  as  no  man  can  be  judgtd  for  his  bradwr,  so  no 
man  can  /mm{^  far  Ue  bsotfwr  {  evcqraanmst  be  allowed  to  jad^ 
for  himself,  as  erery  man  must  bear  his  own  judgment — ^must 
give  account  of  himself  to  God.  We  are  also  of  opinion  that  as 
the  divine  wind  is  eqoaUy  binding  upon  all,  so  all  lie  under  an  eqeal 
obligation  to  be  bound  by  it,  and  it  alone  ;  and  not  by  any  human 
interpretation  of  it ;  and  that,  therefisre,  no  man  has  a  right  to  judge 
his  brother,  except  in  so  fi»  as  he  manifestly  vicditfea  tbe  expren  let- 
ter of  the  law.  That  every  such  judgment  is  an  express  violation  of 
the  law  of  Christ,  a  daring  usurpation  of  His  Throne,  and  a  gross 
intrusion  upon  the  ri^ts  and  liberties  of  His  subjects.  We  are, 
therefore,  of  opinion  that  we  dtould  beware  fA  such  things ;  that  we 
should  keep  at  the  utmost  distance  from  everything  of  this  nature ; 
and*  that,  knowing  the  judgment  of  God  against  that  commit 
such  thing^  we  should  neither  do  the  same  ourselves,  nor  take 
I^easare  in  them  that  do  then.  Moreover,  being  well  aware,  from 
sad  experience,  of  the  beiaoos  nature  and  pernicious  tendency  of  re- 
ligions enitroversy  among  Christians ;  tired  and  sick  of  the  bitter  ^r^ 
rings  and  janglings  of  a  party  spirit,  we  woold  desire  to  be  at  rest ; 
and,  were  it  possiUe,  we  would  also  desire  to  adopt  and  recommend 
such  measures  as  would  give  rest  to  our  brethren  throu^ioot  all  the 
Clttirchest  as  wonid  lestore  unity,  peace,  and  purity  to  die  wbde 
Church  ti  God.  This  desirable  rest,  however,  we  utterly  despair 
cither  to  find  for  ovndves,  or  to  be  able  to  recommend  to  onr 

>4S 


m 


146         Declaration  and  Address 


conteation^  the  veering  vnceitainty  and  cluhiagi  of  honui  epia* 
ions:  nor,  indeed,  cu  we  rauonmbly  expect  to  find  it  anjnrliera 

but  in  Christ  and  His  simple  word,  which  is  the  same  yesterday, 
to^y,  and  ibrever.  Our  desire,  therefore,  for  ourselves  and  oar 
brettntn  would  be,  diat,  rejecting  human  opidons  and  die  inrentkn* 
of  men  as  of  any  authority,  or  as  having  any  place  in  the  Church  of 
God,  we  might  forever  cease  from  further  contentions  about  such 
things;  retnming  to  and  lidding  ftst  by  the  original  standard;  tak- 
ing  the  divine  word  alone  for  our  rule;  the  Holy  Spirit  for  our 
teacher  and  guide,  to  lead  us  into  all  truth ;  and  Ctuist  alone,  aa  ex- 
hibited in  ttm  word,  for  oar  salvation ;  tiut,  by  so  ^oing,  we  may  be 
at  peace  among  ourselves,  follow  peace  with  all  men,  and  holiness, 
without  which  no  man  shall  see  the  Lord.  Impressed  with  these 
sentiments,  we  have  resolved  as  follows : 

T.  That  we  form  ourselves  into  a  religious  association  under  the 
denomination  of  the  Christian  Association  of  Washington,  for  the 
wde  puipust  of  pRHDOting  simple  evangelteal  Christiaiiity,  btt  finmi 
all  mixture  of  human  oinnions  and  inventions  of  men. 

II.  That  each  member,  according  to  abili^,  cheerfiUly  and  lib- 
erally  safaacribe  a  certain  qMcified  sum,  to  be  paid  half  yearly,  for 
the  purpose  of  raising  a  fund  to  support  a  pure  Gospel  ministry,  that 
shall  reduce  to  practice  that  whole  form  of  doctrine,  worship^  disci* 
pBne,  and  gBveiumeiit,  cxptesdy  revealed  and  enjtrfned  in  tte  wovd 
of  God.  And,  also,  for  supplying  the  poor  with  the  holy  Scriptures. 

IIL  That  this  society  consider  it  a  duty,  and  ^11  use  all  proper 
meuM  in  ita  power,  to  encourage  the  fcnnatioa  of  rinyhr  aasodn* 
tions ;  and  shall  for  this  purpose  hold  itself  in  readiness,  upon  appli- 
cation, to  correspond  with,  and  render  all  possible  assistance  to,  such 
M  mtf  deiln  to  aMoriate  for  fee  la—  desirable  and  ifortant  per- 
poses. 

IV.  That  this  society  1^  no  means  considers  itself  a  Church,  nor 
does  at  all  assame  to  itself  tiw  powers  peenUar  to  sndi  a  aodety ;  nor 
do  the  members,  as  such,  consider  themselves  as  standing  connected 
in  that  relation ;  nor  as  at  all  associated  for  the  peculiar  purposes  of 
Church  association;  but  merely  as  vohwlaiy  advoeataa  forChmch 
reformation ;  and,  as  possessing  the  powers  common  to  all  individ- 
nala,  who  may  please  to  associate  in  a  peaceable  and  orderly  manner, 
for  any  hwfnl  pnrpoee,  naaa^,  the  dispaaal  of  tMr  tiaM,  «o«aMi 
mmI  pnpMT^,    dMy  my  Mt  CMM. 


Dfffflaraticn  and  Addicit 


»47 


V.  TluLt  this  lociety,  fonned  fior  the  sole  purpose  of  promotiag 
simple  eTsngelical  Christiaiiitj,  shalU  to  the  ntmost  of  Us  powtr« 
coanteiumce  and  support  such  ministeri,  and  such  otift  as  «di{faft  • 
manifest  conformity  to  the  ori^^aal  standaid  in  convemUion  and  doo> 
trine,  in  zeal  and  diligence ;  only  such  as  reduce  to  piactiee  that 
simple  original  form  of  Christianity,  expressly  exhibited  opoa  the 
sacred  page ;  without  attempting  to  inculcate  anything  of  human  au- 
tbwity,  of  private  opinioo,  or  ioTeutions  of  men.  as  having  aiqr  plM» 
in  the  constitntkm,  kith,  or  worship,  of  the  Christian  Church,  or  any- 
thing as  ma  tter  of  Christian  fiuth  or  duty,  for  which  there  cannot  be 
eqaressly  produced  a  «Thus  saith  the  Lord,"  either  in  express 
terns,  or  by  approved  ptecsdent. 

VI.  That  a  standing  committee  of  twenty-one  members  of  unexce^ 
tionable  moral  duuacter,  inclurire  of  the  secretary  and  treasurer,  be 
dKwen  anuoally  to  superintend  thek  iota,  and  transact  ttie  bosi- 
ness  of  the  society.  And  that  said  committee  be  invested  with  full 
powers  to  act  and  do,  in  the  name  and  behalf  of  their  constitueats, 
whatever  the  sode^  hnd  pravioHiy  dttsndned,  fbr  dw  purpose  of 
carrying  into  effect  the  entire  object  of  its  institution,  and  that  in 
case  of  any  emergency,  nniwovided  fbr  in  the  existing  determina- 
tions ofdw  sodety.add  eownittse  fan  taqpewmtd  to  eaB  n  spMU 
meeting  for  that  purpose. 

VII.  That  this  society  meet  at  least  twice  a  year,  viz :  on  the  first 
Thursday  of  Hay,  and  of  November,  and  that  the  collectors  af^jxrinted 
to  receive  the  half-yearly  quotas  of  the  promised  subscriptions  be  in 
readiness,  at  or  before  each  meeting,  to  make  their  returns  to  the 
treasorer,  that  he  may  be  able  to  report  upoa  dw  state  of  the  funds. 
The  next  meeting  to  bnhdd  at  WaddnghMMtttiratThanday  of 
November  next 

VIII.  That  each  meeting  of  the  society  be  opened  with  a  sermon, 
the  constitution  and  address  read,  and  a  collection  lifted  fm  die  bene> 
fit  of  the  society ;  and  that  all  communications  of  a  public  natne  be 
laid  before  the  society  at  ito  half-y«u^  meetings. 

IX.  That  Uiis  society,  relying  upon  the  all-snffidency  of  dm 
Church's  Head;  and,  through  His  grace,  looking  wtdl  an  eye  of 
confidence  to  the  generous  liberality  of  the  sincere  firiends  of  genuine 
Christianity ;  holds  itself  engaged  to  aSwd  a  competent  lopport  to 
such  ministers  as  dw  Lord  may  gradausly  dispost  to  Mdst^  it  die 
nfMst,aad  by  teiAtflM  «r  dM  aoeii^,  in  f  omnUngnyMt) 


148  Declaration  and  Address 


gelical  reformation,  by  the  simple  preaching  of  the  everlasting  Gospel, 
and  the  administration  of  its  ordinances  in  an  exact  conformity  to 
dM  ^Mm  atandaid  as  ttonaM ;  aai  HhI,  Uwrdbn,  whateyer  tlie 
friends  of  the  institution  shall  please  to  contribute  towards  the  sup- 
port of  ministers  in  connection  with  this  society,  who  may  be  sent 
forth  to  preach  at  considerable  distances,  the  same  shall  btpatefii^ 
i«eeiv«d  and  adnovlcdfed  at  a  donatioB  to  its  ftwdi. 


Address  Etc. 

To  all  that  love  our  Lord  Jesus  Christ  in  sincerity t 
throughout  all  tht  Churches,  the/ollowitig  Addnu 
is  most  respectfully  submitted: 

DBAU.Y  BiLOVSD  BUTHmKN  t 

That  it  is  the  grand  design  and  native  tendency  of  our  holy 
reU^oB  to  reconcile  and  unite  men  to  God,  and  to  eacb  other,  in 
and  love^  to  the  gk»y  of  God,  and  dtefr  own  praairt  and  eter- 
nal good,  will  not,  we  presume,  be  denied,  by  any  of  the  genuine 
subjects  of  Christiani^.  The  nativity  of  its  divine  Author  was  an- 
aonsced  fiom  heavm,  by  a  Iwat  of  angels,  wMi  aeciaaatkin 
of  "  Glory  to  God  in  the  highest,  and  on  earth  peace  aad  good-will 
towards  men."  The  whcde  tenor  of  that  divine  bookvddcfa  contains 
its  institutes,  in  all  its  gracioas  declarations,  precepts,  «rdfa»aii  ta,  and 
holy  examples,  most  expressively  and  powerfiilly  inculcates  this.  In 
so  br,  then,  as  this  holy  unity  and  unanimity  in  Csith  and  love  is  at- 
taiiwd,jast  in  the  same  degree  is  the  glory  <A  God  and  die  hs^tpi- 
aea  of  men  promoted  and  secured.  Impressed  with  those  senti- 
meals,  and,  at  the  same  time,  grievously  affected  with  those  sad 
drrisioas  which  have  so  awftdly  Interfered  with  ttm  benign  aad 
gracious  intention  of  our  holy  religion,  by  exciting  its  professed  sub- 
jects to  bite  and  devour  one  another,  wa  cmhmI  mg^atit  oanelves 
justifiabk  in  wtthholdiBg  Uw  mite  oTsw  riMWt  aadkmUaM* 
dea tours  to  heal  and  remove  them. 

What  awfnl  and  distrearing  effects  have  those  sad  divisions  pro- 
diieadt  what  vminmt  wkat  fapraaciHa,  what  backU&v* 


Declaration  and  AddieM  149 


oommiuiications,  and  eyen  peneention  1  1  I   And,  indeed,  this  must, 
in  Kme  mcMwe,  ooiUiniie  to  be  the  cue  so  long  u  those  schisms 
exbt;  fer,  wtSA  dw  apaedcwlMn  uajin  aad  Urife  ii>  i**rt  it 
confusion  and  erery  evil  work.   What  dreary  efiecte  of  those  ac- 
cursed diTisions  are  to  be  seen,  even  in  this  highly  CsTOured  country, 
where  fte  sword  of  dM  dvU  aMfteile  hM  not  as  yet  learned  to 
serve  at  the  altar.   Have  we  not  seen  congregations  broken  to 
pieces,  neighbourhoods  of  professing  Christians  first  thrown  into  cob- 
fusioB  by  party  fwrtfiirtiTfts  and,  ia  the  end,  entirely  deprired  of 
Gospel  ordinances;  whUe,  in  the  meantime,  large  settlcnents  and 
tracts  of  country  remain  to  this  day  entirely  destitute  erf  a  Gospel 
aiidilry,  may  of  dwm  is  Bide  better  than  a  sUte  of  heathenism, 
the  Churches  being  either  so  weakened  with  divisions  that  they 
cannot  send  them  ministers,  or  the  people  so  divided  aaong  diem- 
sdves  Oat  they  will  not  receive  them.   Several,  at  the  same  time, 
who  live  at  the  door  of  a  preached  Gospel,  dare  not  in  conscience  go 
to  hear  it,  and,  of  course,  enjoy  little  more  advantage,  in  that  respect, 
than  if  Vtritf  fas  die  midst  of  heathens.   How  seldom  do  many  in 
those  circumsUnces  enjoy  the  dispensations  of  the  Lord's  Sapper,  that 
great  ordinance  of  unity  and  love.   How  sadly,  also,  docs  tUs  bnken 
and  confused  state  of  tilings  interfere  with  that  s|nritual  intercourse 
among  Christians,  one  widi  aaodier,  whidi  is  so  essential  to  dicir 
edification  and  comfort,  ia  the  midst  of  a  present  evil  worU;  so 
divided  in  sentiment,  aad,  of  coarse,  living  at  such  disUnces,  that 
but  few  of  the  same  opinion,  or  party,  can  conveniently  and  frequeutly 
assemble  for  religious  purposes,  or  enjoy  a  due  frequency  of  minis- 
terial  attentions.    And  even  where  things  are  in  a  better  state  with 
respect  to  setded  Churches,  how  is  the  tone  of  discipline  relaxed  under 
the  influence  of  a  party  spirit ;  many  being  afraid  to  exeicise  ft  widi 
due  strictness,  lest  their  peoj^e  should  leave  them,  and,  under  the 
cloak  of  some  speckms  pntense.  find  refuge  in  die  bosom  <tf  anodier 
party ;  while,  lamentable  to  be  HM,  w  oomvtad  is  dit  OMudi  wtt 
those  accursed  divisions,  that  Uiere  are  but  few  so  base  as  not  to  find 
admisskm  into  some  professing  party  or  odMr.  Thu,  in  a  great 
nieasar»,  is  Ibat  Scriptural  purity  of  ooananuoa  banished  firan  dM 
Church'  of  God,  upon  the  due  preservation  of  which  much  of  her 
comfort,        and  asefUneas  d^ead.  To  comjdete  the  dread  re- 
salt  of  oar  wolid  dtTiiiaM,oa«  ovit  yM  nwiiai,  of  a  wiy  aw&i 
n  dtt  Mm  itiiiiiaaiari  jaedy  pavofced  w^  ^  sad  per- 


150  Declaration  and  Address 


vmioaof  the  Goq)d  of  petee,  the  Ixml  withholda  HU  grtcions  in- 
iaeatial  piuuice  from  Hii  ordinancet,  and  not  nnlrequently  gives 
up  the  contentious  authors  and  abettors  of  religious  discord  to  fidl 
into  grievoua  leandalt,  or  visits  them  with  judgments,  as  He  did  the 
house  crfElL  Thus,  whik  professing  Christians  bite  and  devour  one 
another,  they  are  consumed  one  of  another,  or  fall  a  prey  to  the  dut- 
eous judgments  of  God ;  meantime,  the  truly  religious    all  parties 
ue  grieved,  the  weak  stumUed,  the  graeelen  and  pto&ne  hardened, 
the  mouths  of  infidels  opened  to  blaspheme  religion,  and  thus  the 
only  thing  under  heaven  divinely  efficacious  to  promote  and  seem 
the  present  ^ritual  and  eternal  good  of  man,  even  the  Gospel  of 
blessed  Jesus,  is  reduced  to  contempt,  while  multitudes,  deprived  of 
•  Gospel  ministry,  as  has  been  observed,  fall  an  easy  prey  to  sedocen, 
and  so  become  the  dapcs  of  almost  nnheaid-of  dehirions.  An  not 
such  the  visible  effects  of  our  sad  divisions,  even  in  this  otherwise 
happy  country  ?   Say,  dear  brethren,  are  not  these  things  so  ?  Is  it 
not  then  your  inenmbent  duty  to  endeavour,  by  all  Scriptoial  means, 
to  have  those  evils  remedied  ?   Who  will  say  that  it  is  not  ?  And 
does  it  not  peculiarly  belong  ioyou,  who  occupy  the  place  of  Gospel 
Bfaitoleis»  to  be leadmfaiUiis laudable oiriertakmg?  Mndidependt 
upon  your  hearty  concurrence  and  zealous  endeavours.   The  favour- 
able opportunity  which  divine  Providence  has  put  into  your  hands, 
in  this  happy  conntry,  for  die  accompUduBnt  of  so  great  a  good,  is, 
in  itself,  a  consideration  of  no  small  encouragement.   A  country 
happily  exempted  from  the  baneful  influence  of  a  civil  esUblishment 
of  any  peculiar  form  of  Christianity ;  from  nnder  the  direct  Mwfwct 
of  the  antichristian  hierarchy ;  and,  at  the  same  time,  from  any  formal 
connection  with  the  devoted  nations  that  have  given  their  strengdi 
and  power  onto  the  beast;  in  which,  of  course,  no  adequate  refensMh 
tioB  ean  be  accomplished,  until  the  word  of  God  be  fiilfiUed,  and  the 
vkls  of  His  wrath  poured  out  upon  them.    Happy  exemption,  indeed, 
from  being  the  object  of  such  awfid  jodgments.   Still  more  hapiqr 
wfll  it  be  for  us  if  we  duly  esteem  and  improve  those  great  advan- 
tages, for  the  high  and  valuable  ends  for  which  they  are  manifestly 
given,  and  sure  where  much  is  given,  much  also  will  be  required. 
Can  the  Lord  expect,  or  require,  anything  less  from  a  people  bi 
swh  tmliainpered  drcnmstances— from  a  people  so  liberally  fumishad 
with  all  means  and  mercies,  than  a  thorough  1  ^formation  in  all  dikip, 
dvil  and  religioas,«ccwduig  to  His  word?  WI7 slwald «t  iojp 


Declaration  and  Address 


15* 


poiC  it  ?  And  would  not  such  an  improvement  of  our  pnetal 
privileges  be  equally  conducive  to  the  glory  of  God,  and  onr  own 
present  and  everlasting  good  ?  The  awpkiOM  piMmomena  of  the 
times  furnish  collateral  argnmenU  9^  a  very  eBOOungiag  nature,  that 
dutiful  and  pious  endeavours  shall  not  be  in  vain  in  the  Locd. 


our 


Is  it  not  the  day  of  die  Lord's  vengeance  upon  the  antichristian 
world— the  year  of  reomqienies  for  the  controversy  of  Zioa  ?  Surely, 
then,  the  time  to  favour  her  is  come ;  even  the  set  time.  And  ie  ft 
not  said  that  Zion  shall  be  built  in  troublous  times?  Have  not 
greater  efforts  been  made,  and  more  done,  for  the  promulgatfon  of 
the  Gospel  among  the  nations,  since  tiie  connnencemcnt  of  die  Flreaek 
revolution,  than  had  been  for  many  centuries  prior  to  that  event? 
And  have  not  the  Churches,  both  in  Europe  and  America,  since  that 
period,  discovered  a  more  than  osnl  ceooan  fer  0m  raawval  of  coop 
tentions,  for  the  healing  of  divisions,  for  the  restoration  of  a  Christian 
and  brotherly  intercourse  one  with  another,  and  fior  the  pramotion  of 
each  other's  spiritual  good,  as  the  printed  doouaeati  npen  thoee 
saljects  amply  testify  ?  Should  we  not,  then,  be  excited  by  these 
considerations  to  omcnr  with  all  oar  mi^  to  help  forward  this  good 
work;  that  what  yet  renudae  to  be  done,  may  be  fUly  acooaqiiidMd. 
And  what  Aough  the  well-meant  endeavours  after  union  have  not, 
ia  some  imtances,  entirely  succeeded  to  the  wish  of  all  parties, 
should  this  dissuade  us  from  Uie attempt?  Indeed, iteoIdChristiaas 
cease  to  contend  earnestly  for  the  sacred  articles  of  faith  and  duty 
once  delivered  to  the  saints,  on  account  of  the  opposition  and  scanty 
neceaa  wUdi,  ia  many  fastawces,  tMeai  dMk  fUdilU  lad  hoaeat 
•adMvow*}  the  divine  cause  of  truth  and  righteousness  mi^t  have 
kiog  ago  been  relinquished.  And  is  there  anything  mam  fonni* 
dabk  in  <bt  G<diah  schism,  than  in  many  other  evils  which  Chrbtians 
have  to  combat  ?  Or,  has  the  Captain  of  Salvation  sounded  a  desist 
firom  pursuing,  or  proclaimed  a  truce  with  this  deadly  enemy  that  is 
dieathing  'its  sword  ia  tbt  very  bowdt  Ot  Hit  CtHurd,  leadbg  aad 
mangling  His  mystkal  body  into  pieces  ?  Has  he  said  to  his  servants. 
Let  it  alone  ?  If  not,  where  is  the  warrant  for  a  cessation  of  endeav- 
ours  to  have  it  removed  ?  On  Oe  other  hand  ue  we  not  die  better 
instructed  by  sage  experience,  how  to  proceed  in  this  business,  hav- 
ing before  our  eyes  the  inadvertencies  and  mistakes  of  others,  which 
have  hitherto,  ia  many  instances,  pwmlad  the  desired  saeoasa? 
Thastaai^  by«cp«icaea,aad  happ^finaUMdwidl  thai 


152  Declaration  and  Address 

Uted  iiutrnctioiu  of  thoK  that  have  gone  before  ui,  earnettlj  laboor 
ing  in  this  good  caoie,  let  us  take  anto  oonelTcs  the  whde  anaonr 
of  God,  and,  having  onr  feet  shod  widi  the  pfqpmtiM  of  Hm  Geapd 
<rf  peace,  let  na  stand  fast  by  this  important  dnty  with  all  persever- 
ance. Let  nmw  Oat  love  the  peace  of  Zion  be  discouraged,  much 
less  offended,  because  that  aa  ^jaet  of  such  "'■girftirfg  dots  sot,  la 
the  first  instance,  come  forth  raeonmended  bjr  the  express  suffrage  of 
the  mighty  or  the  many.  This  consideration,  if  duly  weighed,  will 
neither  give  offense,  nor  yield  disconiagement  to  any  one  that  con- 
siders the  nature  of  the  thing  in  qnesticm  in  connection  with  what 
has  been  already  suggested.  Is  it  not  a  matter  of  universal  ri^t,  a 
duty  equally  belonging  to  every  dtisen  of  Zion,  to  seek  her  goody 
In  this  respect,  no  one  can  claim  a  preference  above  hu  fellows,  as 
to  any  peculiar,  nracb  leu  exdasiTe  obligation.  And,  as  for  author- 
ity, it  can  have  no  place  in  this  business ;  for,  surely,  none  can  suppoe* 
themselves  invested  with  a  divine  ri^t,  as  to  anything  peculiarly 
bekmging  to  tfaem,  to  call  die  attention  <rf  their  brethren  to  this  dutf- 
ful  and  important  undertaking.  For  our  part,  we  entertain  no  such 
arrogant  presumption;  nor  are  we  indined  to  impute  Uie  tfaoa^  to 
any  of  onr  bretlven,  that  diia  good  work  riwuld  be  kt  akoe  tiO  sodi 
time  as  they  may  think  proper  to  come  forward  and  sanction  the  at- 
tempt, by  their  invitation  and  examine.  It  is  an  open  field,  aa  ea> 
tensive  work,  to  wUdi  aO  are  equally  welcome,  equally  invited. 

Should  we  speak  or  competency,  viewing  die  greatness  of  the  0^ 
ject,  and  the  manifold  difikulties  which  lie  in  the  way  of  its  aceom* 
plUuMnt;  w«  would  readily  aldain^  wift  the  apoeUe,  MTho  is 
sufficient  for  these  things  ?  But,  upon  recollecting  ourselves,  neither 
would  we  be  discouraged;  persuaded  with  him,  that,  as  the  work  in 
which  we  are  engaged.  so^BkMHscMtrsaSdcMy  is  (rf  God.  Brt, 
after  all,  both  the  mighty  and  the  many  are  with  us.  The  Lord 
Himself,  and  all  that  are  truly  His  people,  are  declaredly  on  our  side. 
The  prayers  of  aD  ChudMS,  w^,  dw  pnym  of  (%rist  HinMdf 
CJohn  xvii.  ao,  23),  and  of  all  that  have  ascended  to  H's  heavenly  king- 
dom,  are  with  us.  The  blessing  out  of  Zkm  is  pronounced  upon  our 
undertaking.  «•  Pray  for  the  of  Jeraadem;  llMy  shaB  praspw 
that  love  thee."  With  such  encouragements  as  these,  what  should 
deter  «s  from  the  heavenly  enterprise,  or  render  hopeless  the  at- 
tempt of  accomplishing,  in  due  tiaw,  aa  ci^«  wion  of  idl  tfM 
Chnchesinfi^aadpn^ict,aMO(dtRgl»te«afdor(M?  Nat 


Declaration  and  Address  153 


that  we  judge  onnelvei  competent  to  effect  inch  a  thing ;  we  ntte^ 
diKlaim  the  thought ;  but  we  judge  it  our  bounden  doty  to 
the  attempt,  by  using  all  do*  mmtm  is  mt  powtr  to  pwoto  it{ 
also,  that  ve  have  sufficient  reason  to  rest  assured  that  our  I 
and  well-meant  endeavours  shall  not  be  in  Tain  in  the  Lord. 

The  cause  that  we  advocate  is  not  our  own  rtwHflr  cmm,  aor  dM 
cause  of  any  party,  considered  as  such ;  it  is  a  common  cause,  the 
cause  of  Christ  and  our  brethren  of  all  denominations.  All  that  we 
presume,  then,  is  to  do  what  we  humbly  conceive  to  be  onr  duty,  in 
connectioa  with  our  brathmi;  to  each  of  whom  it  equally  belongs, 
as  to  u,  to  exert  himself  for  Uiis  Uessed  purpose.  And  as  we  have 
no  just  reason  to  doubt  the  concurrence  of  our  brethren  to  accon* 
fhtb  an  object  so  desirable  in  itself  and  fraught  with  such  happy 
oonseqoences,  so  addier  can  we  hxdc  forward  to  that  happy  event 
which  will  forever  put  an  end  to  our  hapless  divisions,  and  restore 
to  the  Church  its  primitive  aaity,  purity,  and  proqieri^,  but  in  the 
pleasing  prospect  of  dicir  hearty  and  dutiful  concurrence. 

Dearly  beloved  brethren,  why  should  wt  deem  it  •  diiag  incredi- 
b.e  that  the  Church  of  Christ,  in  this  highly  bvonred  eooatiy,  should 
renme  Oat  original  unity,  peace,  and  purity  whidi  bekmg  to  its 
constitution,  and  constitute  its  glory?  Or,  is  there  anything  that 
can  be  justly  deemed  necessaiy  ibr  this  deairafale  purpose,  both  to  coB- 
km  to  ^  aodd  aad  adopt  dw  prMtiee  of  the  primitive  Omidi, 
expressly  exhibited  in  the  New  Testament  ?  Whatever  alterations 
this  might  produce  in  any  (ur  in  all  of  the  Churches,  should,  we  tliinlc, 
odOux  be  deemed  inadadsaible  nor  ineligible.  Surely  sndi  alter- 
ation would  be  every  way  for  the  better,  and  not  for  the  worse,  un- 
less we  should  suppose  the  divinely  inqmed  rule  to  be  fiiulty,  or  de- 
fective. Were  we,  then,  in  mt  Churdi  eosstitntion  and  manage- 
menis,  to  exhibit  a  complete  conformity  to  the  apostolic  Church, 
would  we  not  be,  in  that  reqwet,  as  perfect  as  Christ  intended  we 
shouldbe?  And diorid aot ^ sdfc* w ? 

It  is,  to  us,  a  pleasing  consideration  that  all  the  Churches  of  Christ 
which  mutually  acknowledge  each  other  as  such,  are  not  only  agreed 
ia  the  great  doctrines  of  &Hh  and  holiness,  but  are  also  materiaUy 
agreed«s  to  the  positive  ordinances  of  the  Gospel  institution ;  so  that 
our  diflferences,  at  most,  are  about  the  things  in  which  the  kingdom 
of  God  does  not  consist,  that  is,  about  mattert  of  pcinde  opimiaa 
OT  human  iaveatioik  What  a  pitydMittek^donof  God  Ao«U 


154         DeclanuioQ  and  Address 


be  divided  about  itnch  things!  Who,  then,  wonld  not  be 
6nt  among  h>  to  give  ap  banian  iaveationa  in  the  wonUp  of 
God,  and  to  emt  horn  imposing  Us  private  opinioM  apon  bte 
brethren,  that  our  breaches  might  tAmt  be  healed?  Who  would 
not  willingly  conform  to  the  original  pattern  laid  down  in  the  New 
TeMHBeat,fcr  AUr  happjrpwpoee?  Omr  dear  bredtm  of  aO  d«> 
nominations  will  please  to  consider  that  we  have  our  educational 
prejvdioes  and  particular  custoou  to  struggle  against  u  well  as  they. 
But  this  we  do  steoevdy  dedare,  that  dMre  is  noddiig  w«  kaw 
hitherto  received  as  matter  of  faith  or  practice  which  is  not  expressly 
Uught  and  enjoined  in  the  word  of  God,  either  in  expren  terms  or 
anwoved  praeadeat,  dmt  we  wovld  act  beartily  idiaqrid^  durt  i» 
we  might  return  to  the  original  constitutional  unity  of  the  Christian 
Church ;  and,  in  this  happy  unity,  enjoy  full  communion  with  all  our 
brethren,  in  peace  and  charity.  The  Uke  datiAiI  fwuliicaaiiuu  m 
candidly  expect  of  all  that  are  seriously  impressed  with  a  sense  of  the 
duty  they  owe  to  God,  to  each  other,  and  to  their  perishing  brethren 
of  mankind.  To  this  we  call,  we  invite,  onr  brednca  of  aU  deaeai- 
nations,  by  all  the  sacred  motives  which  we  have  avoaehed  a* 
impulsive  reasons  of  our  thus  addressing  them. 

You  are  all,  dear  brethren,  equally  included  as  the  objecli  of  oar 
love  and  esteem.  With  you  all  we  desire  to  unite  in  the  bonds  of 
an  entire  Christian  unity— Christ  alone  being  the  JUad,  the  centre. 
His  word  the  ntU;  an  explicit  belief  of,  and  manifert  confbra^ 
to  it,  in  all  things  tit  terms.  More  than  this,  you  will  not  re- 
quire of  us;  and  less  we  cannot  require  of  you;  nor,  indeed,  caa 
we  reasonably  suppose  any  would  desire  it,  fcr  what  fBod  par- 
pose  would  it  serve  ?  We  dare  neither  assume  nor  propose  the 
trite  iadefiaite  distinction  between  essentials  and  non-essentials,  in 
matters  of  revealed  truth  and  duty ;  firmly  persuaded,  that,  whatever 
may  be  their  comparative  importance,  simply  considered,  the  high 
oUigatitm  of  the  divine  authority  revealing,  or  enjoining  them, 
renders  the  belief  or  performance  of  them  absolutely  essential  to  us, 
in  so  far  as  we  know  them.  And  to  be  ignorant  <rf  anything  God 
has  revealed,  caa  aeMwr  be  our  duty  nor  oar  privilege.  We 
humbly  presume,  then,  dear  brethren,  you  can  have  no  relevant  ob- 
jection to  meet  us  upon  this  ground.  And,  we  again  beseech  you, 
let  k  be  kaowB  diat  it  is  theiaviti^of  batfiew;  bvyooracoes. 
sioa  w«  ahin  be  may  ;  aad  whether  km,  «r  w»y,  ti  ike  int 


Declanukm  and  Addiess 


»55 


iiultnce,  it  b  all  one  with  respect  to  the  event  which  mutt  nltimately 
await  the  fall  iBfanaatkm  and  heartj  oonenmace  of  alL  Bende% 
whalswr  la  lo  faa  doBSi  hmmI  Iwjittf  loina  tiiMf  wwie  whava )  and 
no  nutter  where,  nor  by  whom,  if  the  Lx>rd  puts  His  hand  to  the 
work,  it  must  aaraly  proaper.  And  has  Ha  not  been  graciously 
pleased,  upon  maayafpMtl  oecadeai,to  briag  to  paM  Hm  puU$H 
events  from  very  snudl  beginnings,  and  even  by  means  tha  i 
liliely?  Duty  then  is  ours;  bat  events  bekMig  to  God. 

Wa  hope,  dMa,  what  we  wga  wiO  aaidMr  bt  data* 
ionsble  nor  an  unseasonaUe  undertaking.  Why  should  it  be  thought 
unseasonable  7  Can  any  time  be  assigned,  while  things  continue  as 
they  are,  that  wwrid  pcovc  sMve  fsvoarable  for  soch  an  attempt,  or 
what  could  be  si^paaad  to  make  it  so  7  Might  it  be  the  approxima- 
tion ot  parties  to  a  fraater  nearness,  in  point  of  public  profession  and 
staaflarity  of  casteass?  Or  might  it  be  expectad  1^  a  gradual  de- 
cline  of  bigotry  7  As  to  the  former,  it  is  a  well  known  fisct,  that 
where  the  difference  is  least,  the  oj^jMsidon  is  always  Managed  with 
a  d^roa  of  vehfaiwa  iavanaly  proportkwed  to  tteaMfita  of  fho 
cause.  With  respect  to  the  latter,  though  we  are  happy  to  say,  that  in 
some  cases  and  places,  and,  we  hope,  universally,  bigotry  is  upon  the 
decSao  (  yet  wa  as*  not  warranted,  either  by  the  past  or  peasant,  to 
act  upon  that  supposition.  We  have,  as  yet,  by  this  means  seen  no 
such  effect  produced ;  nor  indeed  could  we  reasonably  expect  it ;  for 
there  will  always  be  multitudes  of  weak  persons  in  the  Oiurch,  and 
these  an  generally  most  subject  to  bigotry ;  add  to  this,  that  while 
divirions  exist,  Onen  win  always  be  found  interested  men  who  will 
not  &il  to  support  thaas ;  aor  can  we  at  all  suppose  that  Satan,  will 
be  idle  to  inqirova  aa  advaataf^:  no  important  to  the  interests  of  his 
kingdom,  ^id,  let  it  be  further  ohsenred  «poa  the  whole,  that,  in 
matters  of  similar  importance  to  our  secular  interests,  we  would  by 
no  means  content  oaisehes  with  sach  kind  of  reasoning.  We  might 
ytr^'  r  t  M,  Oat  die  attempt  here  suggested  not  being  of  a  partial, 
but  of  general  nature,  it  can  have  no  just  tendenqr  to  excite  the 
jealousy,  or  hurt  the  feelings  of  any  party.  On  the  contrary,  every 
eflbrt  towards  a  pennaaeBt  Scriptural  unity  among  the  Churches, 
upon  the  solid  basis  of  universally  acknov  *  dged  and  self-evident 
troths,  must  have  the  ha^iiest  tendency  to  enlighten  and  conciliate, 
bf  thos  «'ntfmMtff^  lo  fiif^i  o^tr  dwir  anHaal  ehailty  aad  aaol  ttt 
thetra&t  -Vlham  I  lev* la fira^" • 


156         DeotantknaBa  AMrm 


1  only,  but  alw  »ft  Aty  thtt  have  known  Uw  tratb  i  (or  (he  tnib** 
MiM,  which  u  hi  H,  Mid  thttt  b«  with  m  foravcr."  Indeed,  if  uo 
wdi  diviaa  mmI  ■deqneN  beaii  of  naiMi  eiin  be  ftirly  exhibiteU.  m 
will  meet  the  approbation  of  evsry  spiifht  ttnd  intelUfent  Christian, 
nor  Mwh  aade  of  pnoadnn  adqited  in  fn%tm  ol  the  wMk  as  will  not 
oppraa  thrir  eonwie— ei,  thai  the  aeeeap&hnwnt  (d  this  grand 
object  upon  prindi  must  be  forever  impossible  '  here  would, 
ui-on  this  nypoaitioa.  'vmain  no  other  way  of  acooaylishiag  it,  but 
merely  by  volnntaiy  coBpraausc,  and  ^'OodHMlarcd  aeoMMnodntioii. 
That  such  a  IL  ag,  however,  will  be  arcompUshed,  one  way  or  (  her, 
«tt  not  bt  <pestioMed  by  ai^  that  aiiow  thanmlTfn  D  beUtve  that 
the  comi— ii  Md  peqpm  ^  oar  Lord  Jesoa  Christ  wfR  not  nttariy 
prove  ineiectuaJ  Whatever  way,  then,  it  is  to  be  effected,  whether 
ttfion  the  solid  basis  of  divinely  revealed  bmth,  or  the  food-natund 

not  equally  paMkabie,  equaOy  eligille  to  us,  as  ever  it  can  be  ti 
any ;  unlaw  —  ihanld  iM^.|Kae  oursdvcs  dcstitste  of  that  Christian 
temper  «id  AmmmmM  n^tA  kt  eeseatiatty  oMHnry  to  qnal^  nt 

to  do  the  will  of  our  gracious  Redeemer,  whost  ?xpressi  J  con.  nd 
to  His  pai^e  is,  that  there  tje  "  no  divisions  among  them ;  but  that 
they  an  wattthrtiM  same  nde,tpaididw  same        awl  be  yarfcc^ 

joined  togetfMr  hi  the  same  mind,  and  in  the  same  judgment "  ^  We 
believe  thai  it  is  as  pracUi^Ue  as  it  is  eligible.   Lei     ateb^ u. 
Ujp^  Md  b»Mii|^  Mi  *•  Lord  wffl  he  with  na." 

Are  we  not  all  praying  for  that  happy  event,  when  here  shall  be 
Imt  one  fold,  as  there  is  but  one  chief  Sbept^erd  ^  V  at :  ibaii  wc 
pny  for  a  tfaag,  mi  not  strive  to  obtain  it '  not  oar  ftcfsiuiiy 
means  to  have  it  acccmplishedl  !  Vfhr  th=-  I,  »!^ses 
upon  a  piece  of  conduct  somewhat  &uniiar  ?       Vh)  lu;  d 

Me?   Speak  unto  the  liilMreii  ef  IshmI  tfa    thev  g  mad, 
lift  thou  up  Ay  rod,  and  stretch  ont  thine  hn         L*:.  mistc 
of  Jesus  but  embrace  '  .is  exhortation,  put  their  hand  j  .  rk. 
and  eneoarage  the  peoi.^e  to  go  kirviud  npen  the  firm  poaad  >  ob- 
vions  troth,  to  unite  in  the  bonds  of  an  ^  >,t     Christian  un  an>' 
who  will  venture  to  say  thrt  it  would  not  s<  accomplished  i 

"  Cast  ye  up,  cast  ye  .p,  prepare  the  way,  ta  up  the  stumbling, 
block  ost  of  the  way  -  My  peeHi,"  saita  jxr  -  .d.  To  yoa,  there- 
fore, it  peculiarly  belou^;   w  the  |»^nsed  aiid  ackno  ledged  leaders 


Dcclaradon  an4  Additit  157 


piaiflH  inventions  of  men  out  of  the  way,  hf  carcfollf 

>,epv^Kg  mnimM  bom  the  pan  whMt  «f  primiy  ud  uthentie 
reTrf»tio«;  niiHt  oat  tet  — ind  Minority,  dwt  CBMtinf  and 

decreeing  power  by  which  those  things  have  been  imposed  and  es- 
tablished To  this  ministerial  department,  then,  do  wt  look  with 
anikir-  tflaiiliiii  af  JewM,  yoa  cMi  aaMwrfctitaonBaof  aar  an- 

iff^ected    'th  \l   divi    -     nd  corruptions  of  His  Church.  His  dying 
imands,  Ha  -aM  &  a  ardent  prayers  for  the  naiUe  aaity  of  Hia 
v^c,fembm  wtt  Ml  aaftryoa  to  balikHflRrwkiaddt  matter. 

viU  I  u  caair  therefore,  be  silent  npr  n  snbject  of  such 
vav  luportu  iHis  ^:rsonal  glrny  and  the  happu-eaacrf  His  people 
— co<i«ist«Nlc  Tr.:m  ^1  Ibr  deaee  ghrta  rnaiuat.  Yoa  win 
i^thei  ike  a     mpet  to  expose  the  heinous  nature 

an  '^icUiu  i.oniaq.  .ces  of  i.  se  unnatural  and  fiffttfthrittian  di- 
vis-  4Mt  have  so  rest  and  nuaad  the  Charch  of  God.  Thas^ia 
justi-  yav'  station  and  character,  honoured  of  the  Lord,  would  we 
hnr  uy  asrticipate  your  zealous  and  laithAil  efibrts  to  heal  the 
^  es  of  Zion;  that  God'a  dear  ddldiaa  au^  dardl  toy  the  r  ia 
.y  ^d  km ;  but  if  olhaiwiea  .  .  .  «•  iMbaar  to  altor  tt, 
-e  Mai.  ii.  i-ia) 

)h !  that  ministers  aad  peo{de  would  but  o.   ^Umt  there  are 

divkioBS  in  die  grave,  nor  in  that  world  Mea  beyond  it! 

t  our  ^viiioBS  mast  come  to  an  end  I  we  t  unite  there  I 

did  lo  God  we  could  find  in  our  hearts  to  pa  cad  to  oar 
n-livcd  diTiaiaH  hen}  that  so  we  mi|^t  leave  a  ing  behind 
s;  even  a  happy  aad  naitad  Charch.  What  grati&cation,  what 
utility,  in  the  meantime,  can  oar  divisions  afford  either  to  miniaten 
or  people?  ShooU  they  ba  peipelaated  till  die  day  of  judgment, 
wmdd  they  coavait  ceo  rianar  from  the  error  of  his  ways,  or  save  a 
soul  from  death  ?  Have  they  any  tendency  to  hide  the  multitude  of 
sins  that  an  so  dishoaoaraMe  to  God,  and  hartlal  to  His  people  t 
Do  they  aot  radtot  inteUe  aad  pndaea  dwm?  How  innumerable 
and  highly  aggravated  are  die  sins  diey  have  produced,  and  are 
at  dus  day  prodndag,  bodi  aaMag  praieaKm  aad  profiue.  We 
wrtnat,  we  tmteli  yea  dwa,  dear  br^mn,  by  aO  dioie  eoorictera- 
tions,  to  concur  in  this  blessed  and  dutiful  attonpt  What  ia  the 
work  of  aU,  must  be  dime  alL  Sneh  waa  dw  woric  o^the  tafaer- 
aacle  ia  dMwiUamaii.  Sack  it  Ikawaifc  to  whkkyoa  an  called, 
Mt  bjr  dtt  aateitf  of  aaa.  tart     Jaw  GkiH  aad  God  Ika 


158         Declaration  and  Address 


Father,  who  raised  Him  from  the  dead.  By  this  authority  art  yat 
called  to  raise  np  the  tabernacle  of  David,  that  is  fiiUen  dmm 
among  us,  and  to  set  it  up  upon  its  own  bu*.  This  yon  canaot 
do,  while  you  run  every  man  to  his  own  house,  and  consult  only 
the  interests  of  his  own  party.  Until  you  associate,  consult,  and 
advise  together,  and  in  a  friewUy  and  ChriitkB  manner  explmre  fhe 
subject,  nothing  can  be  done.  We  would,  therefore,  with  all  due 
deference  and  submission,  call  the  attention  of  our  brethren  to  the 
obvious  and  important  duty  of  associaticii.  Unite  with  us  in  the 
common  cause  of  simple  evangelical  Christianity;  in  this  glorious 
cause  we  are  ready  to  unite  with  you.  United  we  shall  prevaiL  It 
is  the  canse  of  Christ,  and  of  our  hrethrea  diroiq^Kmt  all  die 
Churches,  of  catholic  unity,  peace,  and  purity;  a  cause  that  must 
finally  prosper  in  spite  of  all  o{^Kwition.  Let  us  unite  to  promote 
it  Come  forward,  then,  dear  brethren,  and  help  with  us.  Do  not 
suffer  yourselves  to  be  lulled  asleep  by  that  syren  song  of  the  sloth- 
ful  and  reluctant  professor:  "The  time  is  not  yet  come,  the  time 
it  not  cone,  aaith  he;  ttw  Hae  that  the  Lord's  hooat  dwald  bt 
tadlt"  Believe  him  not.  Do  ye  not  discern  the  signs  of  the  times? 
Have  not  the  two  witnesses  arisen  from  their  state  of  r"»»«fflT 
deadi,  fron  vnder  the  long  proaeriptiaB  «f  afet?  Hav*  Uwy  not 
stood  upon  their  feet,  in  the  presence,  and  to  the  consternation  and 
terror  of  their  enemies  ?  Has  not  their  resurrection  been  accompai- 
nkd  Witt  a  great  esrdiqnalM?  Haa  not  dw  traft  part  of  tta  gmt 
city  been  thrown  down  by  it?  Has  not  this  event  aroused  the  na- 
tions to  indignation  ?  Have  they  not  been  angry,  yea,  very  angry  ? 
Therefore,  O  Lord,  it  Thf  wntb  cone  upon  then,  and  dw  Hmrn  of 
the  dead  that  they  should  be  avenged,  and  that  Thou  shouldest  give 
reward  to  Thy  servants  the  prophets,  and  to  them  that  fiear  Thy  name, 
both  small  and  great;  and  that  Tboa  dwMwt  destroy  tiwm  tiat 
have  destroyed  the  earth.  Who  among  us  has  not  heard  the  report 
of  these  things,  of  these  lightnings  and  thunderings  and  voices ;  of 
this  tremendous  earthquake  and  great  hail ;  of  these  awful  convul- 
sions and  revolutions  that  have  dashed  and  are  dashing  to  pieces  the 
nations,  like  a  potter's  vessel?  Yea,  have  not  the  remote  vibrations 
of  this  dreadful  shock  been  felt  even  by  iritoak  God  hM  p» 
deody  placed  at  ao  great  a  distance? 

What  dttUwe  wytotheatthinci?  Is  it  tisM  Ibr  «§  to  sit  still  in 
ev  em^pdoH  and  divWoMi^vlM     Loribby  HiiiNid  aad 


Declaration  and  Address 


»59 


idenee,  is  ao  loodly  and  npnmij  calling  nt  to  repentance,  and 
refarmatiaa  ?     Airaka,  awake }  pot  «n  thy  strength,  O  Zion,  pat  on 
thy  beantiful  gannenU,  O  Jerusalem,  the  holy  city;  for  henceibitt 
there  shall  no  more  come  onto  thee  the  oncircamdsed  and  the  toh 
deaa.  9ialw%adf  from  die  duct,  OJennalem;  ariw,Iootediytelf 
from  the  iandt  of  thy  neck,  O  captive  daughter  of  Zion."  Resume 
that  precioos,  that  dear-bonght  liberty,  wherewith  Christ  has  made 
Hit  people  free;  a  Hberty  from  nfajectkm  to  any  anOority  bnt 
His  own,  in  matters  of  religion.   Call  no  man  father,  no  man 
master  on  earth;  for  one  is  your  master,  even  Christ  and  all  ye 
are  brethren.  Stand  frat,  dierefcn,  in  diis  predoos  liberty,  and 
be  not  enUngled  again  with  the  yoke  of  bondage.   For  the  vindi- 
cation of  this  predoos  liberty  have  we  declared  ourselves  hear^ 
and  waUng  advoeales.  For  Oi*  be«^  aikl  dMifU  p«peM  bive 
we  associated,  that  by  so  doing  we  might  contribute  the  mite  of 
f  nr  humble  endeavours  to  promote  it,  and  thus  invite  our  brethren 
todotheaaaM.  At  OeifaMraiia  of  on  eftita  for  Otobleieed  par- 
pose  we  respef^fully  present  to  their  consideration  the  following 
propositions,  relying  upon  their  charity  and  candour  that  they  will 
ndther  despise  not  misconsUee  mt  kaaibb  aad  adviBtanMt  •^ 
tempt   If  they  should  in  any  measure  serve,  as  a  preliminary,  to 
open  up  the  way  to  a  permanent  Scriptural  unity  amm^  the  frienda 
and  lovers  of  truth  and  peace  tkroaghoat      fTiwrdiei,  we  ^ff 
greatly  rejoice  at  it   We  by  no  means  pretend  to  dictate,  and  could 
we  propose  anything  more  evident,  consistent,  and  adequate,  it 
should  be  at  their  service.   Their  pious  and  teMd  aWwrthw  to  n 
object  of  rach  magnitude  will  induce  them  to  cmnmunicate  to  us 
their  emendations;  and  thus  what  is  sown  in  weaknen  will  be 
raised  up  in  power.  For  certainly  the  collective  graces  ttat  era  eOB> 
ferred  i^on  the  Choreh,  if  duly  united  and  brought  to  bear  upon  any 
point  of  commanded  duty,  would  be  amply  sufficient  for  the  right 
and  successful  performance  of  it  •«  por  to  one  is  given  by  the  Spirft 
the  word  (tf  wisdom;  to  another  the  word  of  knowledge     the  same 
Spirit;  to  aao^  &ith  by  ^  same  Spirit ;  to  another  the  discerning 
of  spirits:  but  the  manifestation  of  the  Spirit  is  given  to  every  man 
to  profit  IrithaL  As  ere^  mas,  therefore,  hath  received  the  gift, 
even  so  miaMar  ttw  tame  one  to  aaedicr  at  good  stewards  of  the 
manifold  grace  of  God."   In  the  lace,  then,  of  such  iiotnietinn,  ad 
with  such  asMuaaces  of  aa  allwigcieacy  of  diviae  |nM^  m  tht 


i6o  Declaration  and  Address 


Church  has  received  from  her  exalted  Head,  we  c«n  neither  justly 
doubt  the  concurrence  of  her  genuine  members ;  nor  yet  their  abili^, 
wiwB  dirtifslij  Mtiag  togptlur,  to  ntwwiipHtli  — ytMng  iStM  is  ntcn- 
sary  for  His  glory,  and  their  own  good ;  and  certainly  their  visible 
unity  in  truth  and  holiness,  in  faith  and  love,  is,  of  all  things,  the 
most  ooodttdve  to  bodi  diete,  if  we  stay  credit  the  dying  eoauHuids 
and  prayers  of  our  gracious  Lord.  In  a  matter,  therefore,  of  such 
confessed  importance,  our  Christian  brethren,  however  unhappily  dis- 
tinguished bf  party  names,  will  not,  CMUMt,  withhold  timt  bdpteg 
hand.  We  r.re  as  heartily  willing  to  be  their  debtors,  as  they  are  in- 
dispensably  bound  to  be  our  benefactors.  Come,  then,  dear  brethren, 
we  most  humbly  besMdi  yoo,  cms*  your  light  to  shine  qpoa  o«r 
weak  beginnings,  that  we  .-nay  see  to  work  by  it  Evince  your  zeal 
for  the  glory  of  Christ,  and  the  spiritual  welfare  of  your  fellow-Chris- 
tians, by  your  hearty  and  zealous  coK>p«ntiaB  to  pwwlB  Ot  WBStf, 
parity,  and  prosperity  of  His  Church. 

Let  none  imagine  that  the  subjoined  propositions  are  at  all  in- 
tended as  an  overture  towards  a  new  creed  or  standard  for  llM 
Churdtt  or  as  in  any  wise  designed  to  be  made  a  term  of  com* 
anmion;  nodiing  can  be  farther  from  our  intention.  They  are 
merely  designed  for  opening  up  the  way,  that  we  may  come  fairly 
and  firmly  to  original  ground  upon  dear  and  certain  premises, 
and  lake  up  things  just  as  the  apostles  left  them ;  that  thns  disen- 
tangled 'irom  the  accruing  embarrassments  of  intervening  ages,  we 
may  stand  with  evidence  upon  the  same  groond  on  which  the  Church 
■lood  at  die  beginning.  Having  saki  so  mnch  to  solicit  attention  and 
prevent  mistake,  we  submit  as  follows : 

PKor.  t.  That  the  Chnrch  of  Christ  upon  earth  is  esteatially, 
inteaUoiially,  and  constitntionaDy  one  t  conshtint  of  «n  dioae  ia 
every  phce  that  profess  their  faith  in  Christ  and  obedienr  to  Him 
in  aU  things  according  to  the  Scriptures,  and  that  manifest  the  sam* 
bydwirtcmpmaadeaadMt,aadof  amiedst;  as  noae  die  can  te 
truly  and  properly  called  Christians. 

a.  That  althoai^  the  Church  Christ  upon  earth  most  mcta- 
sarily  exist  ia  partinkr  and  cHatfaict  societies,  kcally  separate  om 
from  another,  yet  there  ought  to  be  no  schisms,  no  uncharitable 
divisions  among  them.  They  oaght  to  receive  each  other  as  Chrnt 
J«H  haft  aba  MMlMd  tkMs,  to  ^  ^oryof  God.  Aadferdris 


Declaradoo  and  Addicts  161 


the  same  thing;  and  to  be  perfectff 
miad,  and  in  the  lanw  jndgBeiit. 

3.  That  in  wdertBdodiis,aadungoiighttol»iMdartedapM 
Christians  as  articles  of  &ith ;  nor  required  of  them  as  terms  of  com- 
munion, bat  what  is  expiessljr  taught  and  fj^nn!  spoa  thm  ia  the 
mtdafOod.  Nor  oa^aqpttiiq;  to  be  adapted,  MflfdhrinefMi- 
gtfkia,  in  their  Church  constitntion  and  managements,  but  what  is 
espmalj  eigoiaed  bjr  the  authority  of  oar  Lord  Jesos  Christ  and  His 
apoatks  apoa  the  New  TestaiCTt  Ch«di ;  eM^r  im  expiessed  terms 
or  by  approved  precedent 

4.  That  although  the  Scriptoras  of  the  Old  and  New  Testament 
are  inseparably  <xiiwiecfd,malriiq{  togetfcar  bittoae  perfect  and  entire 
revelation  of  the  divine  will,  for  the  edification  and  salvati..D  of  the 
Church,  and,  therefore,  in  that  respect  cannot  be  leparated ;  yet  as 
to  what  tfneHf  aad  pwperiy  bdoin»  to  ftair  hsaailete  ab/stt,  the 
New  Testament  is  as  perfect  a  constitution  for  the  worship,  discipline, 
aud  government  of  the  New  Testament  Church,  and  as  perfect  a  rak 
for  the  particukr  duties  of  Hm  membeni  aa  OU  To 
for  the  worship,  discipline,  and  government  of  the  OA 
Church,  and  the  particnlar  duties  of  its  members. 

5.  That  with  respect  to  the  nnmeeils  aad  eediMaeaa  of  ear 
Lord  Jesus  Christ,  where  the  Scriptures  are  silent  as  to  the  expiesa 
time  or  manner  of  performance,  if  any  such  there  be,  no  hnnMHl 
authority  has  power  to  interfere,  in  order  to  mfftf  tte  impeoad  do- 
fideney  by  maJdng  laws  for  the  Church ;  nor  can  anything  more  be 
required  of  Chriatiaas  ia  such  cases,  but  only  that  they  Mobaenre  these 
commands  and  ordinances  as  will  evidently  answor  dw  dedared  aad 
obvkMS  ead  of  their  institation.  Much  less  has  any  human  authority 
power  to  impose  new  commands  or  ordinances  upon  the  Church, 
whidi  our  Lord  Jesus  Christ  has  not  enjoined.  Nothing  ou^  to  be 
received  into  the  fiuth  or  worship  of  the  Church,  or  be  made  a  term 
of  coouaaaiOB  among  Christians,  that  is  not  as  old  as  the  New  Testa- 
ment 

6.  That  although  inferences  and  deductions  from  Scripture  pre- 
miaea,  w^en  (airly  inferred,  may  be  truly  called  the  doctrine  of  God's 
holy  word,  yet  are  they  not  formally  binding  upon  the  consciences  of 
Christians  fiurthcr  tha«  dicy  perceive  the  eoanectioB.  aad  evideiUly 
lae  that  they  an  set  farlbeir  fcllb  aiaata^titaadfai  the  wkdoiof 

MUtbttfall 


vr 


i62  Declaration  and  Address 


dttctions  can  be  mude  terms  of  communion,  bnt  do  properlj  belong  to 
the  after  and  progresriTe  edification  of  the  Chnrch.  Hencti  it  isevi* 
dent  that  no  inch  dednctioBS  or  iiifcieuUal  trafha  oo^t  to  have  any 
place  in  the  Church's  confession. 

7.  That  although  doctrinal  exhibitioas  of  the  great  system  of 
divine  troths,  and  defcariv  tesHmoniei  in  oppGaltfaa  to  premiliaf 
errors,  be  highly  expedient,  and  the  more  full  and  expUcit  they  be  for 
those  purposes,  the  better;  yet,  as  these  must  be  in  a  great  measure 
the  effect  of  human  reasoning,  and  of  esute  mat  eoatain  many  in- 
ferential truths,  they  ought  not  to  be  made  terms  of  Christian  com- 
munion i  unless  we  suppose,  what  is  contrary  to  Cut,  that  none  have 
•  right  to  the  oommunioii  of  ^  C3nnrd^  tat  tadi  m  poaHas  a  wtaj 
clear  and  decisive  judgment,  or  are  come  to  a  very  hi^  degree  of 
doctrinal  information ;  whereas  the  Chnrch  fma  the  beginning  did, 
and  ever  wUl,  consat  of  little  duldren  and  young  men,  as  weQ  as 
fathers. 

8.  That  as  it  is  not  necessary  that  persons  should  have  a  particular 
knowledge  or  distinct  apprdieasioa  of  all  divinely  revealed  tnrths  in 

order  to  entitle  them  to  a  place  in  the  Church ;  neither  should  they, 
for  this  purpose,  be  required  to  make  a  profession  more  extensive 
than  their  knowledge;  bat  diat,  on  Uie  coitfrary,  their  having  a  dae 

measure  of  Scriptural  self-knowledge  respecting  their  lost  and  perish- 
ing condition  by  nicture  and  practice,  and  of  the  way  of  salvation 
through  Jesus  Christ,  accmnpanied  widi  a  proiiession  of  their  ftith  in 
and  obedience  to  Him,  in  all  things,  according  to  His  word,  is  all 
that  is  absolutely  necessary  to  qualify  them  for  admission  into  His 
Chnrch. 

9.  That  all  that  are  enabled  through  grace  to  make  such  a  profes- 
sion, and  to  manifest  the  reality  of  it  in  their  tempers  and  conduct, 
should  consider  each  other  as  the  precious  saints  of  God,  should  love 
each  other  as  brethren,  children  of  the  same  fiunily  and  Father, 
temples  of  the  same  Spirit,  members  of  the  same  body,  subjects  of  the 
same  grace,  objects  of  the  same  divine  love,  bought  with  the  samt 
price,  and  jdnMwin  of  the  same  inheritance.  Whom  Q)d  hath  thw 
joined  together  no  man  dMaU  dare  to  p«t  annder. 

10.  That  division  among  the  Christians  is  a  horrid  evil,  fraught 
with  many  evila.  It  is  antichristian,  as  it  defrays  the  visible  ani^ 
of  the  body  of  OniMi  M  if  Re  were  ihrtded  tfdMl  Himedf;  e» 
^idi^  ead  eifwwMricellt  >  pert  <f  VOmmU,  IllieadtBi^tant^ 


Declaration  and  Address 


163 


as  being  strictly  prohibited  by  Hit  sovereign  authority ;  a  direct  Tk>> 
lation  of  Hia  expreai  command.  It  ia  antinatnal,  aa  it  esdtea 
Christians  to  cootemn,  to  hate  and  to  oppoae  one  another,  who  are 
bound  by  the  highest  and  most  endearing  obligations  to  love  each 
other  as  brethren,  even  as  Christ  has  loved  them.  In  a  word,  it  is 
proancnve  oi  wniiiiiua  ■mi  n  evuy  em  wotk. 

II.  That  (in  some  instances)  a  partial  neglect  of  the  expressly 
revealed  will  of  God,  and  (in  others)  an  auumed  authority  for 
making  'lie  approhatioii  of  human  opinious  and  human  igrentions  a 
term  of  communion,  by  introducing  them  into  the  constitution,  faith, 
or  worship  of  the  Church,  are,  and  have  been,  the  immediate,  ob- 
vioos,  and  universally  acknowledged  causes,  of  all  die  cormptioos 
and  divisions  that  ever  have  uken  place  in  the  Church  of  God. 

13.  That  all  that  is  necessary  to  the  highest  state  of  perfeedooaad 
purity  of  dM  Churdi  •pea  earth  is,  first,  diat  none  be  received  as 
members  but  such  as  having  that  due  measure  of  Scriptural  selCi 
knowledge  described  above,  do  profess  their  faith  in  Christ  and  obe> 
dieaot  to  Rfai  ia  al  ddagi  aeeocdiag  to  Oe  So^tuns;  aor,  we- 
ondly,  that  any  be  retained  in  her  communion  longer  than  they 
continue  to  manifest  the  reality  of  their  profession  by  their  temper 
and  conduct  Thiidty,  dnt  her  adBiitafi»  duly  aad  SetiptanDf 
qualified,  inculcate  none  other  things  than  those  very  articles  of  faith 
and  holiness  expressly  revealed  and  enjoined  in  the  word  ^  God. 
Lastly,  that  in  all  their  administnttioBt  ttey  k«q>  dow  fcf  tlto  obtMv 
vance  of  all  divine  ordinances,  after  the  example  of  At  primitive 
Church,  ezhiUted  in  the  New  Testament ;  without  ai^  nHttifflW 
whatsoever  of  human  opinions  or  inventioos  of  mm. 

13.  Lastly.  That  if  any  circumstantials  indispensably  necessary 
to  the  obwnrance  of  divine  ordinances  be  not  found  upon  the  page  of 
express  revelation,  such,  and  such  only,  as  are  absolutely  iiiriwij 
for  this  purpose  should  be  adopted  under  the  title  of  human  ex- 
pedients, without  any  pretense  to  a  more  sacred  origin,  so  that  any 
subsequent  alteratioa  or  diflbrence  in  the  observance  of  these  tlSaigk 
mi^t  pra&ut  BO  oontenttoa  aor  diviskm  ia  the  Church. 

Flroia«(lw  attait  sad  eoartractkm  of  these  proporitions,  it  will 
evidently  appear,  that  they  are  laid  hi  a  designed  subserviency  to  tibt 
declared  end  of  our  asseeiatkm ;  aad  are  exhiUted  for  the  express 
purpose  of  performiog  a  duty  of  prtvioas  aaeesaity,  a  duty  loudly 
COM  far  iB.«dMlKg  i<hmiHihh    the  hM«  «f  mif  «m  thit 


164  Declaration  and  Address 


would  dirira  to  promote  the  interests  of  2Uon ;  a  duty  not  onlj  tn- 
jaiatd.  w  1ms  been  already  observed  from  Isaiah  IviL  14,  bat  which  is 
■lio  then  predicted  of  dM  fdthM  remnant  as  a  thing  in  which  they 
would  voluntf  rily  engage.  "  He  that  putteth  his  trust  in  Me  shall 
possess  the  land,  and  shall  inherit  My  holy  mountain ;  and  shall  say, 
Cast  ye  up,  cast  ye  up,  prepare  the  way ;  take  up  the  stumbling-block 
outofthe  wayofMypeoide."  To  prepare  the  way  for  a  pemaamt 
Scriptural  unity  among  Christians,  by  calling  up  to  their  wmridera- 
tion  fundamental  truths,  directing  dieir  attention  to  first  principles, 
clearing  the  way,before  them  bf  tenoving  the  stumbling-blocks— the 
rubbish  of  ages,  which  has  been  dirown  upon  it,  and  fencing  it  on 
each  side,  that  in  advancing  towards  the  desired  object  they  may  not 
miss  the  way  throui^  mistake  or  inadvertency,  by  turning  aside  In 
the  ri^t  hand  or  to  the  left,  is,  at  least,  the  sincere  intendoB  of  Am 
above  propositions.  It  remains  with  our  brethren  now  to  say,  how 
fur  they  go  towards  answering  this  intention.  Do  they  exhibit  troths 
demonstrably  evident  in  th<  light  of  Scripture  and  right  reasoo,  so 
that  to  deny  any  part  of  the.^  m  contrary  assertion  would  be  manifestly 
absurd  and  inadmissible  ?  Considered  as  a  preliminary  for  the  above 
purpose,  are  they  adequate,  so  that  if  acted  upon,  di«y  would  in&Uibiy 
lead  to  the  desired  issue  ?  If  evidently  defective  in  either  of  these  re- 
spects, let  them  be  corrected  and  amended,  till  they  become  sofiteiently 
evident,  adeqiutn,  and  iiimf  fpttonahle.  In  tihc  iMHrtiBC  let  ttMi 
be  examined  with  rigour,  with  all  the  rigour  that  justice,  candour,  and 
charity  will  admit  If  we  have  mistaken  the  way,  we  shall  be  gUd 
to  be  set  right;  bat  {(in  dw nMantime,  wt  havo  been luip|iOy kd 
to  suggest  obvious  and  undeniable  truths,  which,  if  adopted  and  acted 
upon,  would  infidlibly  lead  to  the  desired  unity,  and  secure  it  when 
obtained,  we  hope  it  will  be  no  obfeedon  that  they  have  not  pio> 
cecded  from  a  General  Council.  It  is  not  the  voice  of  the  multitude, 
bat  the  voice  of  truth,  that  has  power  with  the  conscience ;  that  can 

pTodttCO  mttoml  COBIfiCtiOQ  ftBd  SCCtptftbis  ObttditBCSe  ^LttQMMfiMNB 
that  awaits  the  decision  of  the  multitude,  that  hangs  in  suspense  for 
the  casting  vote  of  the  majority,  is  a  fit  subject  for  the  man  of  sin. 
TUs»  we  are  persuaded,  is  the  nniform  sentiment  of  real  Chrfttiaas  of 
every  denomination.  Would  to  God  that  all  professors  were  such, 
then  should  our  eyes  soon  behold  the  prosperity  of  Zion;  we 
should  soon  tee  Jerusalem  a  quiet  habitation.  Union  in  truth  has 
been^and  ofw  BMt  bc»  At  itwtrt  iml  irnipritf  f  II  Turh  j  *■  Unionin 


Declaration  and  Address 


165 


Tratti  **  is  Mr  motto.  The  divine  word  is  onr  standard ;  in  the  Lord's 
mmm  4t  wt  di^ilay  our  taMiners.  Oni  eyes  an  upon  the  promises, 
-So  sftaB  «Hyinr  tiw  wme  of  Laid inm Iht  . mid  Hit 
glory  from  tiie  rising  of  the  sun."  "  When  the  enen  /  come  in 
like  a  ted  the  Spirit  of  the  Lord  shall  lift  np  a  s  . ;  r)  against 
Mafc*  Our  hotU*  d«ir«  ■  to  bt  Hit  ■tonduiUwar.  s,  to  ifht 
under  I/it  banner,  and  with  His  weapons,  -  which  are  not  carnal,  but 
mi^ty  thrott^  God  to  the  pulling  <k>wn  of  stnmgholds; "  even  all 
Ham  4lraB||Mda  of  dMrim,  dmse  pwtiliM  waBi  cf  aqMiatiaa, 
vrhich,  like  the  walls  of  Jericho,  have  been  bnilt  up,  as  it  were,  to  the 
very  heaveio,  to  separate  God's  people,  to  divide  I/it  Bock  and  so  to 
peMWt  omm  fim  eBtwiing  iato  dMif  pnmiiad  tntt  at  least  te  so 
te  as  it  mpaets  this  world.  An  enemy  hath  done  this,  but  he  shall 
Mt  &Miy  pftvail;  -  far  the  meek  shall  inherit  the  earth, and  shall 
<riight  ihiiiiiili  II  to  A»  abMianci  atymem.'*  «Aaddttkattei 
and  dominion,  even  the  greatness  of  the  kingdom  under  the  whole 
heaven,  shall  be  given  to  the  peo[de  of  the  saints  of  the  Most  High, 
and  theyshaU  potoMaitterwr.'*  Bat  Oia  cauMt  bt  ki  ttrir  pna- 
ent  broken  and  divided  state ;  '<  for  a  kingdom  or  a  house  divided 
against  itself  cannot  stand ;  but  cometh  to  desolation."  Now  this  has 
been  case  with  the  Church  for  a  long  time.  However,  '*  the  Lord 
will  not  cast  off  His  people,  neither  will  He  forsake  His  heritage ;  but 
judgment  shall  return  unto  righteousness,  and  all  the  upright  in  heart 
shall  .follow  it"  To  all  snch,  and  such  alone,  are  our  eaqpectatkms 
dire^ed.  Cobm,  then,  ye  blessed  of  the  Lord,  we  have  your  prayers, 
let  OS  also  have  your  actnal  assistance.  What,  shall  we  pray  for  a 
thing  and  not  strive  to  obtain  it  I 

We  call,  we  tovite  ywa  agato,  bf  every  consideration  in  diese 
pteubes.  Yoa  dmt  are  noar,  associato  widi  us ;  you  that  are  at  too 
great  a  distanee,  asinriate  as  we  have  4mm.  Let  not  the  paucity  of 
yoar  nambcr  to  oaf  gjn«i  lUaliitt,  ynmiM  iaaapawbfa  disoo«nige> 
meat  Remember  Him  diat  baa  mid,  <•  If  two  of  yea  itell  agree  on 
earth  as  touching  anything  dmt  they  shall  ask,  it  shall  be  done  for 
them  of  My  Father  who  is  to  hmmmt  tm  ifrtwre  two  or  drno  are 
gathered  together  in  My  name,  ttmm  aai  I  to  toMtt  of  thea.**^ 
With  such  a  promise  as  this,  for  the  attainment  of  every  possible  and 
there  is  so  room  for  diiceuragcmsntr   Come,  then, 

"ye 

tiBi 


i66         Declaiattoa  and  Addren 


noble  resolation  dictated  bj  the  prophet,  saying, "  For  Zoo's  sake 
will  we  not  hold  our  peace,  and  tot  Jenualem's  sake  we  will  not  rest, 
vntil  the  righteoMiwii  tiwreof  go  fcrth  as  brightneM,  uA  6w  rnhnr 
Hon  thereof  as  a  lamp  that  barneth."  Thus  impressed,  joa  will  find 
■wans  to  assoriatc  at  siich  convenient  distances,  as  to  meet  at  least 
OBee  n  mwitht  to  beseech  flw  Xjovd  to  pvt  n  md  toovIeBNBtnhle 
divisions ;  to  heal  and  unite  His  people,  that  His  Church  may  immm 
her  mrigiaal  constitutional  nni^  ai^  purity,  and  thus  be  ealted  to 
the  enjoyment  ot  her  prooiaed  praeparity,  Htmt  dw  Jews  nay  be 
speedily  converted,  and  the  fullness  of  die  Gentiles  brought  in. 
Thus  associated,  you  will  be  in  a  capacity  to  investifate  the  evil 
canset  of  our  sad  dirtskxis  {  to  cemider  and  bewail  tbtlt  pernicious 
effects ;  and  to  mourn  over  them  before  the  Lord~who  hath  said : 
••I  will  go  and  return  to  My  place,  till  they  acknowledge  their  offense 
and  sedt  My  fiwe."  Akil  then,  what  wwnnMs  pwqwct  can  we 
have  of  being  delivered  from  those  sad  calamities,  which  have  so 
long  afBicted  the  Church  of  God ;  while  a  party  spirit,  instead  of  be* 
waOing,  is  everywhere  jutifyinfr  die  bitter  piitlple  of  then  pm^ 
cious  evils ;  by  insisting  upon  the  right  of  rejecting  those,  however 
exceptionable  in  other  respects,  who  cannot  see  with  them  in  matten 
of  j>rivate  opinion,  of  human  inference,  that  are  nowhere  expressly 
revealed  or  enjoined  in  the  word  of  God.  Thas  associated,  will  the 
friends  of  peace,  the  advocates  for  Christian  unity,  be  in  a  capacity  to 
connect  in  larger  circles,  where  several  of  dMse  smaller  societies  may 
meet  semi-annually  at  a  convenient  centre;  and  thus  avail  themselves 
of  their  combined  exertions  for  promoting  the  interests  of  the  com- 
mon cause.  We  hope  that  many  of  the  Lord's  ministers  in  aU 
{daces  will  volunteer  in  this  service,  forasmuch  as  they  know  it  is 
Kb  fcvourite  work,  ttie  very  desire  of  His  souL 

Yon  lover  J  of  Jesus,  and  beloved  of  Him,  however  scattered  in  this 
dottdy  and  dark  day,  you  love  the  truth  as  it  is  in  Jesus;  (if  our  hearts 
deceive  us  not)  so  do  we.  You  desire  nakm  in  Christ  wtdi  aU  them 
that  love  Him ;  so  do  we.  You  lament  and  bewail  our  sad  divisions ; 
so  do  we.  You  reject  the  doctrines  and  comnaadmeirta  of  mm,  that 
you  naykeep  the  law  of  Christ;  10  do  we.  Yon  bcUevetfMt  the  word 
itself  ought  to  be  our  rule,  and  not  any  human  explication  of  it ;  so  do 
we.  You  believe  that  no  man  has  a  nght  to  judge,  to  exclnde,  or 
reject  hb  proftsslag  Christfam  brother,  except  in  so  kr  as  he  ttaate 
9mkmami  or  rejected  byte  expnaa  kttar  of  thehnr;  toioWk 


Declaration  and  Address 


•67 


Yon  believe  tluU  the  great  fundameBtal  law  of  unity  and  love  onght 
not  to  be  violated  to  make  way  for  exalting  human  opinions  to  an 
tq/uMtf  wHk  9gfnm  melation,  by  making  them  articles  of  fiUdiMd 
terms  of  commanion ;  so  do  we.  Yon  sincere  and  impartial  followers 
of  Jesus,  friends  of  tmth  and  peace,  we  dare  not,  we  cannot  think 
otherwise  of  yo«}  it  wonld  be  doteg  vWnM  to  your  character; 
it  wonld  be  iacMisistent  with  your  prayers  and  profession  so  to 
da  We  shall,  theieteef  have  ^swr  hearty  cimcarrence.  Bat  If  any 
of  oar  dear  bretlinn,  froiu  whom  we  should  expect  better  things, 
should,  throoi^  weakness  or  pn^nffice,  be  in  anything  otherwise 
minded  ftan  w«  have  veatared  to  suppose,  we  charitably  hope 
that,  in  due  time,  God  will  rereal  even  this  unto  dms;  only  kt 
such  neither  refuse  to  come  to  the  lifh^  nor  yet,  throng  prejudice, 
r^ect  it  when  ft  shines  apoB  dwn.  Let  dtem  rttlwr  seriously  ccm- 
sider  what  we  have  thus  most  seriously  and  respectfully  submitted  to 
their  consideration}  w«ig|h  every  sentiment  in  the  bahuce  of  the 
laactnary,  as  fa  terf^of  God,  with  earnest  prayer  fitr,  and  IntBi* 
Ue  reliance  upon.  His  Spirit,  and  not  in  the  spirit  of  self-sufficiency 
and  party  seal)  and,  in  so  dmng,  we  rest  assured,  the  ffffwwmmnm 
will  be  h»ptj,  both  for  dieir  own  and  ^MChnrdi's  peace.  LetnoM 
imagine,  that  in  so  saying,  we  arrogate  to  ourselves  a  degree  of  in- 
telligence soperior  to  onr  brethren)  moch  less  superior  to  mistake. 
Sefivfrooi  ^  owreonfideact  is  MtMyfimaded  upon  the  express 
Scripture  and  matter-of-fact  evidence  of  the  things  refierred  to; 
which  may,  nevertheless,  through  inattention  or  prejudice,  fiul  to 
proAwa  dMfe  pioper  eSsct,  m  hu  been  dM  ease  wMl  rsspaet  to 
some  of  the  most  evident  truths  in  a  thousand  instances.  But 
charity  thinketh  no  evil ;  and  we  are  fu  bom  surmising,  though  we 
must  speak.  To  warn,  even  against  possible  cvib,  is  certafaUy  no 
breach  of  charity,  as  to  be  confident  of  the  certainty  of  some  things 
is  no  just  argument  of  presumption.  We  by  no  means  chum  the 
qipiobatiou  of  our  brediren  u  to  aiqpdifaig  we  have  sagfested  fcr 
promoting  the  sacred  cause  of  Christian  unity,  further  than  it  carries 
its  own  evidence  along  with  it ;  but  we  humbly  chum  a  £ur  investi- 
gation of  the  subject,  and  solicit  the  assistance  of  our  brethren  tot 
carrying  into  effect  what  we  have  thus  weakly  attempted.  It  is  our 
consolation,  in  the  meantime,  that  the  desired  event,  as  certain  as  it 
will  be  happy  and  glorious,  adnUtS  of  ao  dispute,  however  we  may 
hesitate  or  difiicr  about  the  proper  means  of  promoting  it  All  w« 


i68  Declaration  and  Address 


ih«U  vvBtare  to  wy  as  to  ttii  k,  dwt  we  tnut  wt  htm  takn  Ite 
proptr  fremid;  at  kul,  if  w*  havt  not,  we  despiir  of  iadiag  k  d» 
iriMN.  For,  if  liolding  fiut  in  profeinaa  aad  practioe  whatever  Is 
expienly  revealed  and  e^foiaed  in  the  divine  standard  does  aet»  uar 
der  the  pronised  it  Jaeaee  of  the  divine  Spirit,  prove  an  adequate 
basis  for  promoting  and  maintaining  unity,  peace,  and  purity,  we 
utterly  dia^ptu  of  attaining  those  invaluable  pnvilefss,  by  adnpthn 
the  standard  of  any  party.  To  advocate  die  cause  of  aafty,  whila 
espousing  the  interests  of  a  party,  would  appear  as  absurd  u  for  this 
country  to  take  part  with  either  of  tha  belligeients  ia  the  preseat 
awful  strugi^  which  has  convulsed  aad  is  eonvidslBg^  Iha  aalieM, 
ia  order  to  maintain  her  neutrality  aud  secure  her  peace.  Nay,  it 
would  be  adopting  the  very  uuaas  by  which  the  bewildered  Church 
nas,  lor  nuaoreas  n  yeaiu  pan,  neea  lewuing  aao  cnviaiBg  Benen 
into  factions,  for  Christ's  sake,  and  for  the  truth's  sake ;  though  the 
tirst  and  foundation  truth  of  our  Christianity  is  unioB  with  Hiai,  and 
the  very  next  to  it  ia  order,  unioa  with  eadi  odmr  ia  Hia»— "that 
we  receive  each  other,  as  Christ  has  also  received  us,  to  the  glory  of 
God."  «  For  this  is  His  commandment ;  That  we  believe  ia  His  Soa 
Jesus  Christ,  aad  kve  one  aaother,  as  He  gave  as  cwaaamdawat 
'And  he  that  keepeth  Hin  commandments  dwelleth  in  Him,  and  He 
in  him ;  and  hereby  we  know  that  He  dwelleth  in  us,  by  the  Spirit 
urtddi  Hehathgive«as,''•veattw8pMlerMd^aadflrh>vo^aad 
of  a  sound  mind.  And  surely  this  should  [suffice  us.  But  how  to 
love  and  receive  our  brother,  as  we  believe  and  hope  Christ  has  re- 
ceived both  him  aad  as,  aad  yet  refine  to  hold  oooununioa  with 
him,  is,  we  confess,  a  mystery  too  deep  for  us.  If  this  be  the  way 
that  Christ  hath  received  us,  then  woe  is  unto  us.  We  do  not  here 
intend  a  professed  htofeer  tisaegrssilag  the  aipreissd  letter  <rf  the 
law,  and  refusing  to  be  reclaimed.  Whatever  may  be  our  charity  in 
such  a  case,  we  have  not  sufficient  evidence  that  Christ  has  received 
him,  or  Oat  he  has  rsenved  Christ  as  his  teadwr  aad  Laid.  To 
adopt  means,  then,  apparently  subversive  of  the  very  end  proposed, 
means  which  the  experience  of  ages  has  evinced  successful  only  in 
ovurthrawing  die  visible  interests  of  Christianity,  in  counteracting, 
as  fiff  as  possible,  the  declared  intention,  the  expressed  command  of 
its  divine  Author,  would  appear  in  no  wise  a  prudent  measure  fsr 
removing  and  preventing  those  evils.  To  maintain  unity  and  parity 
has  always  been  the  pfauistble  pntoae  of  the  cBmptors  aad  abttton 


Declmtion  md  AddicM  169 


of  btmui  BTittBMt  and  we  bcUm,  ia  muj  brntamm,  Uwif  riaww 
intentioa ;  bnt  have  they  at  aU  amwerad  Um  md?  CoBtfuMy.dt' 
moBMttakij,  tbey  have  not ;  no,  not  even  in  the  several  partiet  wMdl 
have  oust  itrictly  adopted  them)  aMKh  Ian  t»  the  catholic  proiieMiag 
body.  laatead  <a  her  cadwik  eowUtrthwal  writy  aad  poritj,  what 
does  the  Church  present  as  with,  at  this  day,  bnt  a  catalogne  of  seen 
and  sectarian  systems— each  iModiag  its  rc^ecttve  party,  by  dia  aoal 
sacred  and  soiema  engagements,  to  corthme  aaitistedietadeftiM 
world ;  at  least,  this  is  confessedly  the  case  with  many  of  them. 
What  a  sorry  snbstitnte  these  for  Christian  unity  and  lovtl  On  the 
other  head,  what  a  aerey  is  it  that  na  hnaaa  obHfiitai  ttat  man 
can  come  nnder  is  valid  against  the  truth.  When  the  Lord  the 
Healer  daicendi  upoo  His  people,  to  give  them  a  discovery  of  the 
nature  aad  teadeacy  oC  tfMaa  atllMal  beads  alMiciHlh  they  hava 
suffered  themselves  to  be  bound  in  their  dark  and  sleepy  condition, 
they  will  no  more  be  able  to  hold  them  ia  a  slate  of  sectarian  bond- 
age dma  dM  wilhea  aad  covdi  wMi  which  dM  VUBMiaM  bowad 
Samson  were  able  to  retain  him  their  prisoner,  or  than  the 
brads  (rf  antichrist  were  to  hold  ia  captivity  the  firthers  of  the  Ref- 
ormatioa.  May  the  Lord  sooa  open  tte  eyes  of  Hie  people  to  see 
things  in  their  true  li^t,  snd  excite  them  to  come  up  out  of  their 
wilderness  condition,  out  of  this  Babel  of  confusion,  leaning  upoa 
Ih^  Bdavad,  aad  eaAcadaf  eadi  ofter  ia  IBas,  fcoMlag  ftst  dM 
unity  of  the  Spirit  in  the  bond  of  peace.  This  gracious  unity  and 
unanimity  in  Jesos  would  afford  the  best  external  evidence  of  their 
mdeawilii  Hia^  aad  ef  Mr  eas«}oiat  iatmil  ia  the  Fafhart  lava. 

By  thli  shall  all  men  know  that  ye  are  My  disciples,"  says  He, "  if 
ye  have  love  one  to  another."  And  "This  is  My  commandment.  That 
ye  love  oae  aaoOer  as  I  have  loved  yon  t  that  ye  also  love  oae  aa- 
other."  An  again,  "Holy  Father,  keep  through  Thine  own  name  thoee 
whom  Thou  hast  given  Me,  that  they  may  be  one,  as  We  are ; "  even 
"  aU  that  shall  believe  fa  MetAatOMydtaM^btoaa;  as  Thou,  Fa- 
ther, art  in  Me  and  I  in  Thee,  that  they  also  may  be  one  in  Us :  that 
the  world  may  believe  that  Thou  hast  sent  Me.  And  the  glory  which 
Thmi  inoat  Me,  I  have  given  Uteai ;  dwt  Oey  aaqp  be  one,  evea  aa 
We  are  one ;  I  in  them,  and  Thou  in  Me,  that  they  amy  be  made  per- 
fect in  one ;  and  that  the  world  may  know  that  Thou  hast  sent  Me. 
aad  hast  loved  diem  as  ThiMliMtlovad  Me."  M^rttalwilMlni 
itiaHiatiaM.  RmsNlL 


1 70  Declaration  and  Address 

Pmm  b«  wink  all  thtm  ttet  low  ear  Laid  Jmw  CkiM  te  ilMWi 
kf.  Amm. 

THOMAS  CAMPBELL. 
THOMAS  ACHESOM. 

IfaiUmflm 

Appendix 

To  pnvrat  liiflrwb  wt  btg  1mm  to  Nl^ate  Uw  fclbwlBg  m> 

planations.  As  to  what  we  have  done,  our  reasons  for  so  doing, 
and  the  grand  object  we  would  desire  to  see  accomplished,  all  these, 
w  presume,  are  sufficieatljr  dccburtd  ia  the  fanfoiag  pagn.  As  to 
what  we  intend  to  do  in  our  associate  capacity,  and  the  ground  we 
have  taken  in  that  capacity,  though  expressly  and  definitely  declared, 
ytH  dMte,  perhaps,  adght  be  Uabie  to  some  miscoastructioii.  First, 
then,  we  beg  leave  to  assure  our  brethren  that  we  have  no  intention 
to  interfere,  either  directly  or  indirectly,  with  the  peace  and  order 
of  the  settled  Churches,  by  directing  any  adnisterial  ■iiirtaaw  «Ml 
iHuch  the  Lord  may  please  to  &vour  us,  to  make  inroads  upon  si.  "h ; 
or  by  endeavouring  to  erect  Churchm  out  of  Churches,  to  distra  :t 
ana  divide  congref^Uions.  We  have  no  nostrum,  no  peculiar  dis- 
covery of  ow  own  to  propose  to  feltow-Christiani,  for  the  fiuicied  im- 
portanee  of  v^iieh  they  should  become  foUowers  of  us.  We  propose 
to  patronise  nothing  but  the  inculcatioa  (rf  the  ■nwws  word  of  Go4 
either  as  to  antter  of  fiuth  or  practice;  bat  every  one  that  has  a 
Bible,  and  can  read  it,  can  read  this  for  himself.  Therefore,  we  have 
nothing  new.  Neither  do  we  pretend  to  acknowledge  persons  to  be 
ministers  of  Christ,  and,  at  the  same  time,  consider  it  our  duty  to  for- 
bid or  discourage  people  to  go  to  hear  them,  merely  because  they 
may  hold  some  things  disagreeable  to  us;  much  leu  to  encourage 
their  people  to  leave  them  on  that  aceonnt  And  such  do  we  esteem 
aB  wlw  preach  a  fiec,  ancoadWoiia!  sahatioB  through  the  blood 
of  Jesus  to  perishing  sinners  of  every  description,  and  who  manifestly 
connect  with  thu  a  life  of  holiness  and  paMoral  diligence  in  Uie  per- 
formance of  aB  the  duties  of  fbtb  sacred  office,  according  to  0m 
Scriptures,  of  even  all  of  whom,  as  to  all  appearance,  it  may  be  truly 
Mid  to  the  obje^  of  their  charge  t  -Jhtf  mkuat/min,lni /tm," 


Declaration  and  Address 


»7» 


Mtj  the  good  Lord  prosper  all  neh,  hf  whaterrr  tMune  they  trt 
called,  and  haaten  that  hMppf  period  whta  Zion't.  watchaeB  liiall 
»«e  eya  to  eye,  and  all  be  eaUad  bjr dM  aaiM  aaaae.  AMtl^te^ 

bare  nothing  to  fear  from  our  awociation,  were  our  leiomwi 
equal  to  our  utmost  withes.  But  all  others  we  esteem  at  hireliags, 
at  idle  thepherds,  and  should  be  gbui  to  see  the  Lord's  flock  de> 
liv<  i  from  their  mouth,  according  to  His  promise.  Our  principal 
and  proper  design,  then,  with  respect  to  ministerial  assistants,  such 
as  wc  have  described  in  our  fifth,  resolution,  is  to  direct  their  attMl> 
tion  to  thoee  pboas  where  there  is  manifest  need  for  their  labowt; 
and  naaf  such  places  there  are ;  would  to  God  it  were  ia  our 
pwrw  to  supply  them.  As  to  creeds  and  confessioBs,  although  we 
may  appear  to  our  brethren  to  oi^xMe  them,  yet  this  is  to  be  ttiid«r> 
stood  oaly  ia  m  Jkr  as  they  onxise  the  unity  «f  tb»  Gnmli,  by  cob* 
taining  sentiments  not  expressly  revealed  in  the  word  of  God;  OTtby 
the  way  of  using  tham,  bacon  the  iastranaatt  of  a  bnaaa  ar 
implicit  Esith,  or  oppiasi  Oa  weak  of  Godl  baritafe.  Wbara  they 
are  liable  to  none  of  those  objections,  we  haTe  nothing  against  them. 
It  is  the  «4mm  and  not  the  lamfut  uu  of  such  cwnpilatioBi  that  wa 
oppose.  Sea  PioporflieB  y.  Oaf  iatentkm,  therefore,  wUh  raepect 
to  all  the  r  *) '  ::-ue-.  of  Christ  is  perfectly  amicable.  We  heartily  wish 
their  refoma^ion,  -at  hy  no  maaas  th^  hart  ot  confusion.  Should 
*mf  dfoet  to  r    eaafdag  forward  as  wa  bare  done,  ia  ad> 

vancing  and  ;  cjI^  .g  such  things,  has  a  manif<"  t  tendency  to 
distract  and  divide  tnt.  Churches,  or  to  make  a  .-vevr  pti  rty,  we  treat 
it  aa  a  eoaMtrt  and  giaaadliw  aiwtthiii,  ni.d  mtu;'  ^^poaa  they 
have  no*  duly  caoaUand,  or,  at  leaat.  set  t?!  ■aditHeoil  tta 
subject 

AB  we  shal  lay  to  diis  at  pnaial.  is,  drnt  if  tha  dMaa  amd  ba 

not  tl^r  standard  of  f  -ty,  'hen  are  v.  •  not  a  >'ly,  lor  we  hare 
adopted  no  other.  *  if  d  nutintain  its  alone  sufficiency  be  not  a  party 
priMipla,dwiaiawanQ«aparty.  IftojaaH^r^priM^braar 
practice,  in  making  a  rule  of  it,  and  of  it  alone,  aad  aal  (tf  our  own 
opinions,  nor  of  those  of  others,  be  not  a  party  principle,  then  are 
we  not  a  party.  If  to  propose  «id  praetiea  aeidMr  aaea  aor  laae 
than  it  expressly  reveals  and  ci- Joins  be  not  a  partial  business,  dm 
are  we  not  a  party.  These  are  the  /ery  sentiments  we  have  approved 
aad  recommended,  as  a  society  fonaed  for  dw  expreas  parpoae  of 
Ovistiaa  aaity,  \m  oppaeMoa  to  a  pai^  ^Mt. 


ff?r 


Declaration  and  Addrcis 


iny  tell  us  that  to  do  these  things  is  impossible  without  the  inter- 
ventkm  of  hnnuui  rcMim  and  ofniiion,  we  hnmUy  thank  them  for 
dM  diMOTery.  Bst  who  trer  HioB^t  odierwiw?  Were  w«  not 
latkoal  sofaiccti,  and  of  course  capable  of  understanding  and  forming 
optekwib  wodd  it  not  evidently  appear  that,  to  us,  revelation  of 
any  kind  wooU  be  quite  uselcM,  even  eoppoie  it  as  evident  as 
mathematics?  We  pretend  not,  therefore,  to  divest  ourselves  of 
reason,  that  we  may  become  quiet,  inoSiensive,  and  peaceable  Chris- 
tians; nor  yet,  of  any  of  iU  proper  and  legitimate  operatkms  mpom 
divinely  revealed  truths.   We  only  pretend  to  assert,  what  every  one 
that  pretends  to  reason  must  acknowledge,  namely,  that  there  is  a 
manifiBSt  distinction  between  an  express  Scripture  dedaratkm,  and  the 
conclusion  or  inference  which  may  be  deduced  from  it ;  and  that  the 
former  may  be  clearly  understood,  even  where  the  latter  is  but  im- 
perfectly if  at  all  perceived;  and  Oat  we  are  at  least  ascertdnof 
the  declaration  as  we  can  be  of  the  conclusion  we  drew  from  it ; 
and  that,  after  all,  the  conclusion  ought  not  to  be  exrJted  above  the 
premises,  so  as  to  make  void  Ox  decLiratioB  for  the  sake  of  estabtisb- 
ing  our  own  conclusion ;  and  that,  therefore,  the  express  commands 
to  preserve  and  mniiit*'"  inviolate  Christiaa  unity  and  love,  ought  not 
to  be  art  Midr  to  mke  way  te  exaMi^  owr  iafcreaces  above  the 
express  authority  of  God.   Our  inference,  vfm  &»  whole,  is,  that 
where  a  professing  Christian  brother  opposes  er  refuses  nothing  either 
ia  fdih  er  pnetiee,  far  vriiidt  Aen  can  be  expressly  produced  a 
•<  Thus  saith  the  Lord,"  that  we  ought  not  to  reject  him  because  he 
cannot  see  with  our  eyes  as  to  matters  of  human  inference,  of 
private  jadgnent    mHuooi^  thy  knowledge  shall  the  weak 
brother  perish  ?   Now  walkest  thou  not  charitably  ?  "   Thus  we  rea- 
son, thus  we  conclude,  to  make  no  conclusion  of  our  own,  nor  of  any 
other  &llible  feIlow<creatire,  a  rule  of  fiuth  or  duty  to  our  Inother. 
Whether  we  refuse  reason,  then,  or  abuse  it,  in  our  so  doing,  let  oar 
brethren  judge.    But,  after  hU,  we  have  only  ventured  to  suggest 
what,  in  othtr  words,  the  apostle  has  expressly  Uught;  namely, 
that  the  strong  ought  to  bear  with  the  intirmities  of  the  weak,  and 
not  to  please  themselves;  that  we  ought  to  receive  him  that  is 
weak  ia  the  &ith,  beeaaae  God  has  received  him.   In  a  vrord,  that 
we  ought  to  (ceeiv*  one  anotlier,  as  Christ  hath  also  received  as  to 
the  gkiry  of  God.  We  dare  oot,  therefore,  patToaiae  A*  rsjediaii  of 
CMft  daar  diydrai, bteaase  Owyaqrart  be  aUe  to  set  tlOktlm 


Declaration  and'Address  173 


mitten  of  hnman  inference — of  private  opinion ;  tad  soeh  wt  citem 
all  things  not  cxpreaily  revealed  and  enjoia«d  ia  the  word  «f  God. 
If  otharwiiet  w«  kao«r  aot  lAat  privat*  0|ii»fcwi  Om  dM 

other  hand,  should  our  peaceful  and  affectionate  overture  for  union 
in  truth  prove  offensive  to  any  of  our  brethren,  or  occasion  dis* 
turbanen  ia  asf  of  dM  OmiclMa,  dM  blMM  cuuMit  faa  attaciMd  to  as. 
We  havp  only  ventured  to  persuade,  and,  if  possible,  to  excite  to 
the  performance  of  an  important  duty — a  duty  equally  incumbent 
upon  us  all  Neither  have  we  prttended  to  dictate  to  Mm  what 
iaey  should  do.  We  have  only  proposed  what  appeared  to  us  most 
likely  to  promote  the  desired  event,  humbly  submitting  the  whola 
premises  to  their  candid  aad  iipartial  iavwdfttiaa,  to  b*  akend, 
corrected,  and  amended,  as  ihey  see  cause,  or  to  adopt  any  other 
plan  that  may  appear  more  just  and  unexceptionable.  As  for 
ounelves,  we  have  takaa  all  due  care,  in  the  meantime,  to  take  no 
step  that  might  throw  a  stumbling-Uock  in  the  way,  that  aii^ 
prove  now,  or  at  any  future  period,  a  barritr  to  prevent  the  aecoBi> 
plishment  of  that  most  desirable  obfeet,  eiUier  by  joining  to  support 
a  party,  or  by  patroaisiag  aaydiiag  a*  artielM  of  fiuth  or  daty 
not  expressly  enjoined  ia  the  diviae  staadard;  as  we  are  rare, 
whatever  alterations  may  take  place, /ia/  will  stand.  That  coa- 
siderable  alteratioas  must  and  will  take  place,  ia  the  standards 
of  an  the  lecti,  before  that  glorious  otject  caa  be  aeeomplished, 
no  man,  that  duly  considers  the  matter,  can  possibly  doubt  In  M 
Csr,  then,  we  have  at  least  eadeavoorcd  to  act  coBsistently}  aad  vidi 
the  same  eoaaistency  would  desire  to  be  iMtmmental  ia  erecting  as 
many  Churches  as  possiUe  throughoirt  dw  desolate  places  of  God's 
heritage,  upon  the  same  catholic  faaadatioB,  being  well  pcriaaded 
that  every  Mdi  ereetioa  will  not  only  in  the  issee  prove  aa  acces- 
sion to  the  general  cause,  but  will  ako,  in  the  meantime,  be  a  step 
towards  it,  aad,  <a  coarse,  wiU  reap  the  &at-frnits  of  tlMt  bUiifal 
harvest  dMtwBifiUdw&ee  of  die  wofMwidifinrit  Forif  dwirst 
Christian  Churches,  walking  in  the  fear  of  the  Lord  in  heif  waltf 
and  unanimity,  enjoyed  the  comforts  of  die  Holy  Spirit,  aai  wm» 
teerHae4n<  aMed,  we  have  nam  to  b^eve  ^  wafldaf  fai 
their  footsteps  will  everywhere  and  at  all  times  insure  the  saaie 
blessed  privileges.  And  it  is  in  aa  exact  ooaformity  to  their 
rt  rnrded  aad  eppmwad  enHMfile^  dtot  ve^dMai^  sraea^  warid  be 


174  DeclaratioQ  and  Address 


be  quite  practicable,  if  the  legible  and  authentic  records  of  their 
&ilh  and  practice  be  handed  down  to  us  npoa  the  page  of  New 
Testammt  Scriptwe  {  bvt  if  othenriMt  wm  caimot  help  ft.  Yct^  even 
in  this  case,  might  we  not  humbly  presume  that  the  Lord  would  take 
the  will  for  the  deed  ?  for  if  there  be  first  a  willing  mind,  we  are 
tdd,  M  ft  ii  aeeepted  aeeordiag  to  wlwt  a  naa  lutO,  sad  not  Meordiaf 
to  what  he  hath  not"  It  would  appear,  then,  diat  sincerely  and 
humbly  adopting  this  model,  with  an  entire  (dfaaee  upon  pnmiised 
grace,  we  cannot,  we  shall  not,  be  dkappoialad.  By  this,  at  least, 
we  shall  get  rid  of  two  great  evils,  which,  we  fear,  are  at  this  day 
grievously  provoking  the  Lord  to  plead  a  controversy  with  the 
Chnrdies!  we  mean  the  taking  and  giving  of  unjust  o<ieBse« ;  judg- 
ing and  rejecting  each  other  in  matters  wherein  the  Lord  hath  not 
judged,  in  a  flat  contradiction  to  His  expressly  revealed  will.  But, 
•ceording  to  dw  priadple  idoptad,  we  can  aeiOer  take  nit  nee  at 
our  brother  for  his  private  opinions,  if  he  be  content  to  hold  them  as 
such,  nor  yet  offend  him  with  ours,  if  he  do  not  usurp  the  place  of 
the  lawgiver ;  and  even  mgfgaut  he  should,  in  this  case  we  judge  hua, 
not  for  his  opinions,  but  for  his  presumption.  "  There  is  one  Law- 
giver, who  u  able  to  save  and  to  destroy :  who  art  thou  that  judgest 
aaodier?'*  But  further,  to  pfeveat  mittikiis,  we  beg  leave  to  es. 
plain  our  meaning  in  a  sentence  or  two  which  might  po^isibly  be 
misunderstood.  In  die  opening  pages  we  say,  that  no  man  has  a  right 
to  jndge  his  brother,  except  in  so  far  as  he  manifesdy  violates  the  ex- 
press letter  of  the  law.  By  the  law  here,  and  elsewhere,  when  taken 
in  this  latitude,  we  mean  that  whole  revelation  of  faith  and  duty  ex- 
pmdjr  dedned  fti  dw  dhnae  word,  taken  together,  or  in  its  due 
conneellea,  apen  cvwy  artide,  aad  net  mf  detached  sentence.  We 
underrtaad  ft  as  extradiag  to  all  prakiUtimis,  as  well  as  to  all  re- 
quirements. <<  Add  thou  not  unto  His  words,  lest  He  reprove  thee, 
and  thou  be  fbaad  a  liar."  We  dare,  therefore,  anther  do  nor  receive 
anything  as  of  divine  eUigatioB  for  wliidi  there  canaot  be  expressly 
produced  a  "  Thus  saith  the  Lord,"  either  in  express  terms,  or  by 
approved  precedent.  According  to  ^  rule  we  jadge,  aad  beyoad 
it  we  dare  not  go.  Taking  this  ii  iillmsiil  ia  connection  w^  die  last 
dease  of  the  fifth  resolution,  we  are  to  be  understood,  of  all  matters 
of  bith  and  practke,  of  primary  aad  aaiveiaal  oUigattoa;  d'lt  is  to 
say,  of  expreu  revcklioai  dMt  aoddag  be  iaeakatod,  as  sadi,  for 
vdddi  there  eaaMt  be  fl]^tei^pi«dwMt»«TlMMMitteLafd,'* 


Declaration  and  Address 


175 


as  above,  without,  at  tht  same  time,  interfering  directly  or  io^netff 
witli  the  private  jodgmei.  *  of  any  individiial,  which  does  not  n. 
prei^  eoMmdiet  dM  Mpran  ktter  ofthe  law,  «r  add  to  the  namber 
of  its  institutions.  Every  sincere  and  upright  Christian  will  under- 
sUnd  and  do  the  will  of  God,  in  every  instance,  to  the  best  of  his 
ridn  nd  jadgmuAi  bi«  in  ttw  appBcatioa  of  tlie  general  rale  to 
particular  cases  there  may,  and  doubtless  will,  be  some  variety  of 
opinion  and  practice.  This,  we  see,  was  aetiwUy  the  case  in  the 
apoatolk  ChwduiS.  wiAaut  mstf  hmA  «f  Chriitiaa  nahy ;  and  if 
this  was  the  case  at  the  erection  of  the  Christian  Church  from  among 
Jews  and  Gentiles,  may  we  not  reasonably  e:q>ect  that  it  will  be  the 
same  at  her  restoratioB  from  owler  her  hang  aatidiristkn  and  sectarian 
desolations  ? 

With  a  direct  reference  to  this  state  of  things,  and,  as  we  humbly 
think,  in  a  perfect  consiat^ney  widi  dw  fefagoiog  ezplMuidoM,  have 
we  expressed  ourselves  previously,  wherein  we  declare  ourselves 
ready  to  relinquish  whatever  we  have  hitherto  received  as  matter 
of  &ith  or  practice,  not  expressly  tanglit  and  o^oiaad  ia  die  wotd 
of  God,  so  that  we  and  our  brethren  might,  by  this  mutual  con- 
cession, return  together  to  the  original  constitutional  unity  of  the 
Christian  Chnrch,  and  dwell  «agedMrfaip«weaaddMf^.  ByOb 
proposed  relinquishment  we  are  to  be  understood,  in  the  first  in- 
stance, of  our  manner  of  holding  those  things,  and  not  simply  of  the 
things  themselves  r  for  no  man  en  nUlfririi  Ua  opiBions  or  prae> 
ticea  dll  oace  coBviaced  that  tiiey  are  wrwig ;  and  diis  he  may  not 
be  iauaediatdy,  even  suf^Mang  they  w«m  so.  Om  thing,  however, 
he  may  do :  when  not  bond  bf  an  expn«  rnminl.  %•  MMlMt 
impose  dwm  npoa  uUktn,  fcy  any  wisi  wqairing  their  approbation  ; 
aad  wte  iMl  to  dtat,  dM  rtiiiifi,  to  Aem,  are  as  too4  as  dead, 
yea.  as  good  as  boiM,  too,  be%  dw  ftmoved  ovtol  At  wvf 
Has  M(  dw  i^aatlc  Ml  Ma  noble  nmpktif  in  his  ptoas  and 
charHafaie  seri  fer  dM  miktl  and  cdificadM  WUs  brother,  in  de 
daring  himself  ready  to  forego  his  rights  (not  indeed  to  break  om- 
mandmeato)  radicr  ftaa  stnmUc,  or  offend,  Mf  brother  ?  And  who 
kaows  ao^Ort  Hilirew  Chrbttaaa  abatabed  from  certain  meats, 
observed  certain  days,  kept  the  passover,  circumcised  their  children, 
etc.,  etc.,  while  no  such  dungs  were  practified  by  the  Gentile  coa- 
vtrta,  aad  y»t  ae  breadi  of  wii^  who*  tbcy  dttritaUy  fiirbon 
«MwidilktodHr.  a«iMidM|cwste««ipra«lypraldMM,er 


1 


I 


176         Dedaiatioa  and  Address 


the  Gentiles  tspMHii  M^oiaad,  by  the  authority  of  Jesus,  to  observe 
these  thiagi,  eoald  dwy,  is  sach  »  case,  have  lawfully  ewcised  this 
fwbearance?  But  where  no  ncpress  law  is,  tfieic  csa  be  no  fsnatl, 
no  intentioiud  transgression,  even  although  its  implicit  and  necessary 
cuMequcBCCs  had  forbid  the  thing,  had  they  been  discovered.  Upon 
the  whole,  we  see  one  thing  h  evident :  the  Lord  iHD  bear  with  dw 
vreaknesMS,  the  involuntary  ignorances,  and  mistakes  of  His  people, 
tfwa^  not  with  their  presamption.  Ought  they  not,  thereibre,  to 
bear  widi  eadi  other—**  to  picterrc  die  noity  of  die  Spirit  in  tbit 
bond  of  peace ;  forbearing  one  with  another  in  love  ?  "  What  says 
the  Scripture  ?  We  say,  then,  the  declaration  referred  to  is  to  be 
dms  nndcnieed  in  the  first  instance ;  thoogh  we  do  not  say  bat 
something  further  is  intended.  For  certainly  we  may  lawfully  sus- 
pend both  declaration  and  practice  upon  any  subject,  where  the  law 
is  silent ;  when  to  do  odierwise  annt  prevent  the  aceompHdmert  of 
an  expressly  commanded  and  hi|^lly  important  duty;  and  such, 
confessedly,  is  the  thing  in  ({aestion.  What  says  the  apostle? 
••  AQ  things  are  hwfnl  for  me;  bat  an  things  are  not  expedient.  AK 
things  are  lawful  for  me ;  but  all  things  edify  not."  It  seems,  then, 
that  among  lawfiil  things  which  might  be  forborne — that  is,  as  we 
Innihfy  conceive,  dtlags  net  expresriy  commanded  the  governing 
principle  of  the  apostle's  conduct  was  the  edification  of  his  brethren 
<d  the  Otnrch  of  tiod.  A  divine  principle  this,  indeed !  Blay  the 
Lord  God  iafue  it  hrto  aU  His  peofde.  Were  all  d  ose  noapreccptivt 
opinions  and  piaetiMS  which  have  been  maintained  and  exalted  to 
the  destinctiun  of  dM  Church's  onity,  oounterbaUnced  with  the 
breach  of  die  mqprem  kw  of  Christ,  and  dw  biadt  catalognecf  ad»> 
chieft  which  have  necessarily  ensued,  on  which  side,  think  yon, 
wonld  be  the  preponderance  ?  When  weighed  in  the  balance  with 
dds  monstroas  complex  evil,  woald  dwy  not  all  appear  lighter  dmn 
vanity  ?  Who,  then,  would  not  relinquish  a  cent  to  obtain  a  king- 
dom I  And  here  let  it  be  noted,  that  it  is  not  the  renunciation  of  an 
opinion  or  praetiec  as  sinfnl  that  is  proposed  or  intended,  bnt 
merely  a  cessation  from  the  publishing  or  practicing  it,  so  as  to 
give  offense ;  a  thing  men  are  in  the  habit  of  doing  every  day  for 
their  private  comfort  or  secnhr  emolnflMnt,  whet*  dw  advantage  is 
of  infinitely  less  importance.  Neither  is  there  here  any  clashing  of 
daties,  as  if  to  forbear  was  a  rin  and  also  to  practice  was  sin;  the 
•■■sv  V  as  mraafne  DtMg  •  mancr  01  private  o/tmBUt  wmmMf 


Declaration  and  Address 


»77 


though  not  expressly  fofhiddea,  yet  are  we  by  no  means  expressly 
commanded  to  practtcc;  whenas  we  are  expressly  commanded  to 
tad—wr  to  maintain  the  onity  of  the  Spirit  in  tiw  bead  of  peace. 
And  what  says  the  apostle  to  the  point  in  hand  7  "  Hast  thou  faith," 
says  he;  "  have  it  to  thyself  before  God.  Happy  is  the  man  that 
ctmdemaeth  not  himself  in  the  thing  which  he  aUoweth." 

It  may  be  further  added,  that  a  still  higher  and  more  perfect  de- 
gree of  aniformity  is  intended,  though  neither  in  the  first  nor  second 
instaaoe, wUdi  are  bat  ao  auuqr  step*  towards  it ;  namely:  the  titter 
abolition  cf  those  minor  differences,  which  have  been  greatly  in- 
creased, as  well  as  continued,  by  our  unhappy  manner  of  treating 
them,  is  making  them  the  subject  of  pnpetual  strife  and  conten- 
ti<m.  Many  of  the  opinions  which  are  now  dividing  the  Church, 
had  they  been  let  alone,  would  have  been  long  since  dead  and 
gOBC ;  but  the  consUnt  insisting  upon  them,  as  articles  of  faith  and 
terms  of  salvation,  have  so  beaten  them  into  the  minds  of  men,  that, 
in  many  instances,  ihey  would  as  soon  deny  the  Bible  itself  as 
give  up  one  of  those  opinions.  Having  thus  embraced  contentions 
and  inrefierred  divisions  to  that  constitutional  unity,  peace,  and  charity 
so  asaential  to  Guristianity,  it  would  appear  that  the  Lord,  in  right- 
eoaajadgneat,  has  abandoned  His  prafisaiiag  people  to  the  awful 
soowge  of  tinse  evils ;  as,  in  an  instance  somewhat  similar.  He  far- 
merly  did  His  highly  favoured  Israel.  «  My  people,"  says  He,  "  would 
not  hearken  to  My  voire.  So  I  gave  dwm  up  to  their  own  hearts' 
lusts,  and  dicy  wallMd  in  their  own  counsels."  -  Israel  hath  made 
many  altan  to  aia  t  therefore  altars  shall  be  unto  him  to  sin."  Thus 
then,  are  we  to  be  consistently  understood,  as  fully  and  ftirly  intend- 
ing, oa  0mr  part,  what  we  have  dedared  and  prcqpoaed  to  our  br  ch 
rea,  as,  to  tmr  apprehension,  incumbent  upon  tJtem  and  m,  for  .cut- 
ting an  end  forever  to  our  sad  and  lamenUble  schisms.  Shonld 
any  object  and  say  that,  after  all,  the  fullest  oomiOianee  with  tvwy- 
thing  proposed  and  iatondcd  woald  not  reatore  die  Ontrdi  to  the 
desired  unity,  as  there  might  remain  differences  of  opinion  and 
practice;  let  such  but  duly  consider  what  piaparly  belMgi  to  dM 
raby  of  tte  Chnd^  aad  wt  are  peraoadad  ^  elsjaetfcm  win  vaaWi. 
Does  not  the  visible  Scriptural  unity  of  the  Christian  Church  consist 
in  the  unity  of  her  pubUc  prafiession  and  practioe,  and,  nader  this, 
in  dM  wmUm  dMilty  el  har  awbin,  one  lowarda  anodwr,  aad 
aot  fai  tta  «^  «r  pcimta  apfadoB  aad  fnsdet  of  owiy  bOMA- 


178         Declaration  and  Address 


lul  ?  Was  not  this  evidentlj  die  cue  in  the  apostles'  days,  as  hat 
been  already  obsenred?  If  so,  the  objection  blls  to  the  gronnd. 
And  ho*  let  it  b*  nolad  (if  tfM  Uirt  be  at  aU  neeessaiy),  that  we 
are  speaking  of  the  unity  of  the  Church  considered  as  a  great,  visible, 
professing  body,  consisting  of  nuny  co-ordinate  associations;  each 
<rf  UMse,  in  its  aggregate  or  BModite  oqMdty,  walUng  by  the  same 
rule,  professing  and  practicing  the  same  things.  That  this  visible 
Scriptaral  unity  be  preserved  without  corruptioa,  or  breach  of  char- 
ity, dumtg^  the  whole,  and  in  emy  particniar  wonhippinf 
society  or  Oinrch,  is  the  grand  desideratum— the  thing  strictly 
enjoined  and  greatly  to  be  desired.  An  agreement  in  the  express!^ 
revealed  wiU  of  God  b  ttie  adequate  and  fim  fcondatioB  of  Ois 
unity;  ardent  prayer,  accompanied  with  prudent,  peaceable,  and 
persevering  exertion,  in  the  use  of  all  Scriptural  means  for  accom- 
plUhing  it,  are  the  ddngs  hombty  ssggetted  and  canMsdy  tceon. 
mended  to  our  brethren.  If  we  have  mistaken  the  way,  their  char- 
ity wiU  put  us  right;  but  if  otherwise,  their  fidelity  to  Christ  and 
Hu  cause  wiU  excite  tiwm  to  cmm  fiwdi  speedily,  to  assist  wiA  as 
in  this  blessed  work. 

After  all,  should  any  impeadi  as  with  the  vague  charge  of  Lati- 
tndiaarianism  (let  none  be  sluded  at  iUs  gigntie  tem),  H  will 
prove  as  feeble  an  opponent  to  the  glorious  cause  in  which  we,  how- 
ever weak  and  unworthy,  are  professedly  engaged,  as  the  Zamzum- 
nlM  did  of  old,  to  prevent  the  children  of  Lot  from  taking  pweii 
sioB  of  their  inheritance.  If  we  take  no  greater  latitude  than  the 
dhriae  law  allows,  either  in  judging  of  persons  or  doctrines— either 
in  pnrfiession  or  practice  (and  diit  is  tte  very  Oiing  we  humbly  pro- 
pose  and  sincerely  intend),  may  we  not  reasonably  hope  that  such  a 
latitude  will  appear,  to  every  upright  Christian,  perfectly  innocent 
and  unexceptionable  ?  If  this  be  T<ritiwHnafiani«B,  it  mnt  be  a 
good  thing,  and,  therefore,  the  more  we  have  of  it  the  better ;  and 
may  be  it  is,  for  we  are  told,  "  the  commandment  is  exceeding 
broad;  "and  we  intend  to  go  just  as  &r  w  it  wiU  ndfer  ss,  birt  Mt 
one  hair-brcadth  fiirther;  so,  at  least,  says  our  profession.  And 
•nely  it  will  be  time  <hiou^  to  condemn  our  practice,  when  it  ap- 
pears manifestly  inconsistent  with  the  profession  we  have  thus  pre- 
cisely and  exidieblj  Butde.  We  here  refer  to  the  whole  of  the 
foregirfng  priilMi.  Bat  weie  Ob  word  as  bad  as  it  is  long,  were 
It  stdM  widi  cvU  bom  begfauriag  to  end,  my  bt  it  better  bcfa^ 


has 

nad. 

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Each 

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har- 

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'mIj 

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and 

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the 

rere 

and  Address 


179 


to  thoK  that  braadiih  it  so  umnerdislly  at  their  neig^bonrs,  espe- 
cia%  if  thay  take  a  jpniitir  lalilwl*  tlun  their  neighhoars  do^  or 
ntflt  IBF  tnSMW  iSMP  •■BMik   iNc  w  caw»  aM^      hwij  mm* 

mitted  to  all  that  know  their  Bible,  to  ail  that  take  upon  them  to 
Mse  with  their  own  ^cs>  to  judge  for  theaidTes.   And  here  let 

tcntion  in  the  foregoing  pages.  As  for  those  that  either  cannot  or 
will  not  see  aad  juc^  far  themselves,  they  must  be  content  to  fol- 
ls>r  Oislr  laaiMMlB^  AsiFflHW  to  dMir  ayssight,  or  determiac  to 
make  use  of  the  faculties  and  means  of  information  which  God 
lias  given  theaa^  wiA  such,  in  the  meantime,  it  would  be  useless 
to  nmam,  sMi^f  4hM!4tay>«illHr  oMiHMdly  cannot  see,  or  have 
completely  resigned  themselves  to  the  conduct  of  their  leaders,  and 
are  therefore  deteoBincd  to  hearken  to  none  but  them.  If  there 
be  aaat  tuA,  hMWWt  «•  are  baf^ljr  deceived ;  but,  if  so,  w* 
are  not  the  only  persons  that  are  thus  deceived;  for  this  is  the  com- 
mon fault  oi^acaed  by  ahoaost  all  the  partks  to  each  other,  namely, 
that  they  eMar  eaanl  «r  wffl  not  see;  aad  it  woold  be  hard  to 
think  they  were  all  mistaken ;  the  fewer  there  be,  however,  of  this 
description,  the  better.  To  all  those,  then,  that  are  disposed  to  see 
and  think  for  UiuBiaslias,  to  imm  Iheir  jadgment  by  the  divine 
word  itself,  and  not  by  any  human  explicatioD  of  it,  humbly  rely* 
ing  upon  and  looking  for  the  promised  assistance  of  divine  teach- 
ing, aad  not  barely  trasting  to  their  own  understanding— to  all 
such  do  we  ^aifly  coauait  our  cause,  being  persuaded  that,  at  least, 
they  will  give  it  a  very  serious  and  impartial  consideration,  as  being 
traly  desirous  to  kaow  the  truth.  To  yon,  then,  we  appeal,  in  the 
present  instance,  as  w«  have  aim  4me  firom  the  begianing.  Say, 
we  beseech  you,  to  wiHn  does  ikt  charge  of  LMtadiaariaBisBi, 
when  taken  in  a  bad  aaase  (for  we  have  supposed  it  may  be  taken 
in  a  good  sease),  OMit  tialy.<ad  properly  beloag,  whaAn  to  ttose 
that  will  neither  add  aor  diariaWi  anything  as  to  aarttor  of  Mfb 
and  duty,  either  to  or  from  what  is  expressly  revealed  and  en- 
joined  in  the  hdy  Scriptures,  at  to  those  prctoad  tajp  farther 
than  or  to  set  aside  some  of  its  tapsass  iliuliialtMs  and  i» 
jonetioas,  to  make  way  for  their  own  opinions,  inferences,  and  con- 
dasibaa?  Whether  to  dwse  who  proCess  Odr  wiHiagnesa  tohald 
coaunaakM  with  flMit  ackaawledged  CluiitfHi  I 


IN 


i8o  Dtclaration  and  Addreat 


and  enjoined  in  the  ucred  standard,  or  to  those  who  reject  inch, 
when  i»ofeiung  to  believe  and  practice  whatever  it  expraaly 
rereakd  and  enjoined  therein,  w'  bont,  at  Oe  same  tioM,  bdag 

alleged,  much  less  found  guilty,  of  anything  to  the  contrary,  but 
instead  of  this  asserting  and  declaring  their  hearty  assent  and  con- 
tent to  eretythiag  far  which  there  eas  be  iipranly  ptodaeed  a 
*•  Thus  saith  the  Lord,"  either  in  express  terms  or  by  approved  prec- 
edent ?  To  which  of  these,  think  you,  does  the  odious  charge  of  Lati- 
tudinarianism  belong  ?  Which  of  them  takes  the  greatest  latitade  ? 
Whether  those  that  expressly  judge  and  condemn  where  they  have 
no  express  warrant  for  so  doing,  or  those  that  absolutely  refuse  so 
to  do  ?  And  we  can  assore  our  breAmi,  duit  sodi  Oiagi  an  nd 
have  been  done,  to  our  own  certain  knowledge,  and  even  whm 
we  least  expected  it;  and  that  it  is  to  this  discovery,  as  much  as  to 
many  other  things,  that  we  stand  indebted  for  that  thorough  convic- 
tion of  the  evil  state  of  things  in  the  Churches,  which  has  given  rise 
ti>  our  association.  As  for  our  part,  we  dare  no  longer  give  our  as- 
sent to  such  proceedings ;  we  dare  no  longer  concur  in  expressly 
asserting  or  declaring  anything  in  the  name  of  the  Lord,  that  He 
has  not  expressly  deckred  in  His  holy  word.  And  until  such  time 
as  Christians  come  to  see  the  evil  of  doing  otherwise,  wt  sat  bo  ra- 
tional ground  to  hope  that  there  can  be  either  unityt  peace,  part^» 
or  prosperity,  in  the  -Chnrch  <rf  God.  Convinced  of  the  troth  of 
Uiis,  we  would  humbly  desire  to  be  instrumental  in  pointing  out  to 
oar  fiellow-Christians  the  evils  of  soch  condnct.  And  if  we  might 
venture  to  give  our  opinion  of  sndi  praceedfags,  we  wonld  not  hesi- 
tate to  say,  that  they  appear  to  include  three  great  evils — evils  truly 
great  in  themselves,  and  at  the  same  time  productive  of  most  evil 
conse<|tteiices. 

First,  to  determine  expressly,  in  the  name  of  the  Lord,  when  the 
Lord  has  not  ezpreuly  determined,  appears  to  ns  a  very  great  eviL 
(See  Dent  xviii.  aa)  "The  prophet  that  shall  presmne  to  vpeik  a 
word  in  My  name,  which  I  have  not  commanded  him  to  speak,  even 
that  prophet  shall  die."  The  Apostle  Paul,  no  doubt,  well  aware 
of  diis,  eantiovsly  dtatiagnisheti  between  his  own  jadgmeat  and  dMtx- 
press  injunctions  of  the  Lord.  (See  i  Cor.  vii.  35  and  40.)  Thae|^ 
at  the  same  time,  it  appears  that  he  was  as  well  convinoed  of  dM 
tmdi  and  piopriaty  of  his  dechumtioBs,  and  of  the  coamfeact  of  dM 
H<4y  Siwit  with  ^s  jadfntent,  as  any  of  our  modem  determiners  atty 


DeclaratkMi  and  Addrat  181 


b« :  fir  I  thiak,"  mU  ha,  dnt  I  have  the  ^irit  of  God  i "  and  we 

doubt  much,  if  the  best  of  them  could  honestly  say  more  than  this ; 
yet  we  see  that,  with  all  this,  he  would  not  bind  the  Church  with  his 
coatlMiwwi  aad,  far  this  very  reason,  as  he  expressly  tells  us,  be- 
cause, as  to  the  matter  on  hand,  he  had  no  comnuudment  of  the 
Lord.  He  spoke  by  permiuion,  and  not  by  commandment,  as  one 
that  had  obtained  mercy  to  be  foithiiil,  and  dwrafan  woaM  not  forge 
his  Master's  name  by  affixing  it  to  his  own  conchMlPlli,  mju^  -  Thm 
Lord  saith,"  when  the  Lord  had  not  spoken. 

A  second  evil  is,  not  only  judging  mir  brother  to  bt  absohitriy 
wrong,  because  he  differs  from  our  opfauoas,  but  more  witpniMf, 
our  judging  him  to  be  a  tnuugressOT  of  the  hw  in  so  doing,  and. 
of  course,  treating  him  as  such  by  censuring  or  otherwise  exposing 
him  to  contempt,  or,  at  least,  preferring  oundvet  beinre  him  in  our 
own  judgment,  saying,  as  it  were,  Stand  by,  I  am  holier  dum  dwa. 

A  third  and  still  more  dreadful  evil  is,  when  we  not  only,  in  this 
kind  of  way,  jndge  and  set  at  nought  our  tnrother,  but,  moreover, 
proceed  as  a  CSmrch,  acting  and  judging  in  the  name  at  Christ,  not 
only  to  fdetermine  that  our  brother  is  wrong  because  he  differs  from 
our  determinations,  but  also,  in  connection  with  this,  proceed  so  &r  as 
to  determine  die  merits  of  the  caaae  by  rejecting  him,  or  caatiaghim 
out  of  the  Church,  as  unworthy  of  a  place  in  her  communion,  and 
thus,  as  far  as  in  our  power,  cutting  him  off  from  the  kin^lom  of 
heaven.  In  procecfii^  diss,  we  not  only  dedaie,  diet,  fai  ovr  jvd^ 
ment,  our  brother  is  in  an  error,  which  we  may  sometimes  do  in  a 
perfect  consistence  with  charity,  but  we  also  take  upon  us  to  judge, 
as  acting  in  the  name  and  by  the  authority  ot  Christ,  that  his  error 
cuts  him  off  from  salvation ;  that  continuing  such,  he  has  no  inherit- 
ance  in  the  kingdom  of  Christ  and  of  God.  If  not,  what  means  our 
refusing  him — oar  casting  him  oat  of  die  Charch,  whi<^  b  the  king- 
dom of  God  in  this  world  ?  For  certainly,  if  a  person  have  no  right, 
according  to  the  divine  word,  to  a  place  in  the  Church  of  God  upon 
cardi  (wfaidi  we  say  he  has  not,  by  thus  rejecting  Him),  be  can  have 
aoM  to  a  place  in  the  Church  in  heaven— unless  we  should  suppose 
thatftow^hom  Christ  by  His  word  rejecU  here.  He  will  nevertheless 
reetiv*  heitafkar.  Aad  aataly  it  to  by  the  word  that  every  Church 
pulMda  to  jndge ;  and  it  is  by  this  mle,  in  the  case  before  as,  that 
"paiaoa  ia  the  jndgmeat  of  the  Church  stands  r^ected.  Now  to 
not  tU%to  all  iaMMa  aad  parpoees,  detcnaiainff  dw  mmilm  ef  dM 


i82         Declantkn  and  Addren 


CMne  ?  Do  we  not  conclude  that  Oe  penon's  cnor  cuta  Mm  oi 
i«m«UordiaHf  poHibi%af  Mhatkm,  by  tdu  cattiiig  him  off  fimn 
•  pbec  fai  Am  CSmtii,  eat  of  wfcidi  dim  is  no  ordiimry  potsibility  of 
salvation  ?  Does  he  not  hencaforth  become  to  us  as  a  heathen  mw 
and  a  pobUcaa  ?  b  he  not  rechoned  aaMMg  tht  anbar  of  thoaa 
Oat  an  wMmm^  wham  God  judgeth  ?  If  not,  what  -ittw  ndi  a 
solemn  determination  ?  Is  it  anjrthing  or  is  it  nothing,  ht  a  per- 
son  to  stand  niie^  bjr  the  Chafch  of  God  ?  If  soch  r^ectiea  ooa* 
finn%  leave  aaa  atffl  ia  dw  same  sale  and  hopefcl  state  as  la 
his  spiritaal  iameil^  then,  indeed,  it  becomes  a  matter  ef  awre  i» 
dilerence;  fee  aslshis  dvil  and  natural  priviletes,  it  imfciaa  aol 
wtdiOeau  Bat  die  So^twe  #ves  «  a  vetj  dUfaiaat  view  of  ttie 
matter ;  for  there  we  see  that  thoae  that  stand  JasUy  rejected  by  the 
Church  on  earth,  have  no  room  to  htft  ht  a  phee  in  the  Church  of 
heavea.  «•  mat  ye  bind  ea  eaidi  AaO  be  bound  in  heaven"  is  die 
awfiil  sanction  of  the  Church's  judgment,  in  justly  rejecting  any  per- 
son.  Take  away  this,  and  it  has  no  sanction  at  aU.  But  the  Church 
rejecting,  always  prateads  to  have  acted  jastly  in  so  doing,  and,  if  so, 
whereabouts  does  it  confessedly  leave  the  person  rejected,  if  not  in  a 
sute  of  damnation  ?  that  is  to  say,  if  it  acknowledge  itMlf  to  be  a 
Church  of  Christ,  and  to  have  acted  jasdy.  Ii;  after  all,  any  paitiealar 
Church  acting  thus  should  refuse  the  foregoing  conclusion,  by  saying : 
We  maint  no  such  thing  concerning  the  person  rejected ;  we  only 
jadged  him  ^worthy  of  a  fiaee  aaMag  mi,  and  dieKfere  put  Urn 
away,  but  there  are  odwr  Omtdm  diat  may  receive  him;  we 
would  be  ahnost  tempted  to  adt  Sttdi  a  Ckarch,  if  those  other  Churches 
be  Churches  of  Oufat,  and  if  so,  pray  what  does  it  aeeeairtils^?  Is 
it  anything  more  or  better  than  a  Church  of  Christ  7  And  whether, 
if  those  other  Churches  do  their  duty  as  £uthfnl  Churches,  any  of 
them  would  receive  the  person  it  had  rejected  ?  If  it  be  answered 
that,  in  acting  faithfully,  none  of  those  other  Churches  either  could  or 
would  receivt:  him,  then,  confessedly,  in  the  judgment  of  this  par- 
ticular Church,  the  person  ought  to  be  universaUy  rejected ;  but  if 
otherwise,  it  wmdtmns  itself  of  having  acted  unfiuthfully,  nay 
cmeDy,  towards  a  Christian  brother,  a  child  of  God,  in  thus  rejecting 
him  from  the  heritagt  of  the  Lord,  in  thus  cutting  him  off  from  his 
Father's  house,  as  the  unnatural  brethren  did  the  beloved  Joseph. 
Bat  even  suppose  so«m  oac  or  odier  of  dioee  unftidiiul  Churches 
AoaU  receive  the  eateast,  wtiald  dMfar  aafcidifiilafis  in  so  doing 


Dediratkm  and  Addren  183 


adlify,  ia  th*  jvdgant  of  Oil  am  fiithhU  Quvch,  itt  jott  Mid  filth- 
M  i<iriiiMifar^t«rtiitM«?  trMt,tiMii.80irfbMtdlf.iBlliJadr 

ment,  the  penou  ttill  remaiu  under  the  inflaencc  of  its  righteous 
lentcnce,  detaumd  fron  the  kintdow  of  heavta }  that  is  to  uj,  if  it 
bdiwr*  dM  Sei^lafMb  tlM  «te  kkM  ri^MMMif  doM  tqpoatMlhii 
ratified  in  heaven.  We  see  no  way  that  a  Chnich  acting  tAiu  can 
posribly  get  rid  of  this  mmAmmm,  oaoept  it  ackaowledgts  that 
the  ponoB  itkati^oettdflMiiliooMMHteailillhHafighllote 
communion  of  the  Giurch ;  but  if  it  acknowledge  tJUs,  whereabout 
docs  it  leave  itself  in  thus  shutting  out  a  fellow-Oiristian,  an  ackaowt 
edged  brother,  a  cUld  of  God?  Do  wo  lad  aay  pamDd  far  Midi 
conduct  in  the  inspired  records,  except  in  the  case  of  Diotrephes,  of 
whom  the  apostle  says,  Who  loveth  to  have  the  pre-eminence 
among  them,  reootvoth  us  not,  prating  against  us  wUh  malicious 
words :  and  not  content  therewith,  neither  doth  he  himself  receive 
the  brethren,  and  forbiddeth  them  that  would,  and  casteth  them  out 
of  the  Chuxdk** 

But  further,  suppose  another  Church  should  receive  this  castaway, 
this  person  which  this  faithful  Qiurch  supposed  itself  to  have  ri|^l« 
eondy  rejected,  would  not  the  Church  so  doing  incur  the  displeasure, 
nay  tven  the  etnttirt  of  tha  Church  that  had  rejected  him?  and,  we 
should  diink,  justly  too  if  he  dewrved  to  bo  r^ected.  And  would 
not  this  naturally  produce  a  schism  between  the  Churches  ?  Or,  if  it 
be  suHMsed  that  a  schism  did  abeady  exist,  would  not  this  manifestly 
tend  to  perpetuate  and  increase  it  ?  If  one  Chnrch,  receiving  those 
whom  another  puts  away,  will  not  be  productive  of  schism,  we  must 
confeu  we  cannot  tell  what  wouUL  That  Chnrch,  therefore,  must 
surely  act  very  schfamatically,  very  naUke  a  Church  of  Christ,  which 
necessarily  presupposes  or  produces  schism  in  order  to  shield  an 
opjvessed  fellow-Christian  from  the  dreadlU  eonseqncMes  of  its  no- 
ri^teons  proceedings.  Aad  is  not  dris  eoafHHdly  flw  ease  widi 
every  Chnrch  which  rejects  a  person  from  its  communion  while  it 
acknowledges  him  to  be  a  fellow-Christian ;  and,  in  order  to  excuse 
this  piece  of  cruelty,  says  he  may  find  refuge  some  fdacc  else,  tome 
other  Church  may  receive  him  ?  For,  as  we  have  already  observed, 
if  no  schilm  did  already  exists  one  Church  receiving  those  whom  an- 
othet  has  rejectod  Mut  ctrtihiy  mmIm  obOi  The  hum  ovQs  also 
will  as  justly  attach  to  the  conduct  of  an  individual  who  refuses  or 
breaks  communion  with  a  Church  because  it  will  not  receive  or 


MiCROCOTY  RESOIUTION  TEST  CHART 

{ANSI  and  ISO  TEST  CHART  No.  2) 


A   /1PPLIED  IN/HGE 

1653  East  Main  Street 
TJZ      Rochester,  Nea  rorK      14609  U! 
(716)  482  -  0300  -  Phon« 
(716)  288  -  598S  -  Fan 


184  Declaration  and  Address 


make  room  for  bis  private  opinions  or  self-devised  praedcM  in 
'pablie  profession  and  managements;  for  does  he  not,  in  this  eaw, 
aetnalljr  take  upon  him  to  jndge  the  Chardi  wUdi  he  tfans  rejects  as 
unworthy  of  the  communion  of  Christians  7  And  is  not  this,  to  all  in- 
tents and  purposes,  declaring  it,  in  his  judgment,  excommunicate,  or 
at  least  wortiiy  of  eacommwiication  ? 

Thus  have  we  briefly  endeavoured  to  show  our  brethren  what  evi- 
dently appears  to  us  to  be  the  heinous  nature  and  drerdful  conse- 
quences of  diat  truly  htitndinariaa  priac^  and  pnctke  whidi  b 
the  bitter  root  of  almost  all  our  divisions,  namely,  the  imposing  of 
our  private  opinions  upon  each  other  as  articles  of  iaith  or  duty,  in- 
troducing them  into  the  pnUic  ptoHesrian  and  pnutkeof  tbeCkmdi, 
and  acting  upon  them  as  if  they  were  the  express  law  of  Qirist,  by 
judging  and  rejecting  our  brethren  that  differ  from  us  in  those  Hiingi, 
or  at  least  by  so  retaining  &em  in  ow  pablie  ptofcsrien  tad  pn» 
tice  that  our  brethren  cannot  join  with  us,  or  we  with  them,  with* 
out  becoming  actually  partakers  in  those  things  which  they  or  we 
cannot  in  conscience  qiprove,  and  whidi  Ow  word  of  GodnoiHwn 
expressly  enjoins  upon  us.  To  cease  from  all  such  things,  by  simply 
returning  to  the  original  standard  of  Christianity,  the  profession  and 
practice  of  the  primitive  Church,  as  expressly  exhibited  i^en  (he 
sacred  page  of  New  Testament  Scripture,  is  the  only  possible  way 
that  we  can  perceive  to  get  rid  of  those  evils.  And  we  humbly 
think  that  a  uniform  agreement  in  tiut  far  Oe  preservation  of  dwiitf 
would  be  infinitely  preferable  to  our  contentions  and  divisions ;  nay, 
that  such  a  uniformity  is  the  very  thing  that  the  Lord  requires  if  the 
New  Testament  be  a  perfect  model,  a  sufiicient  formula  for  flw 
worship,  discipline,  and  government  of  the  Christian  Church.  Let  m 
do  as  we  are  there  expressly  told  thty  did,  say  as  thty  said ;  that  is, 
profess  and  practice  as  therein  expressly  enjoined  by  precept  and 
precedent,  in  every  possible  instance,  after  their  approved  example ; 
and  in  so  doing  we  slmll  realize  and  exhibit  all  that  unity  and  uni- 
formity that  the  primitive  Church  possessed,  or  that  the  lawof  Chriit 
requires.  But  if,  after  all,  our  brethren  can  point  out  a  better  way  to 
regain  and  preserve  fliat  CSufatiaa  vnity  and  charity  expreuly  en- 
joined upon  the  Church  of  God,  we  iIhU  tfuuik  ttem  for  dw  tiaeemjr* 
and  cheerfully  embrace  it 

Shovld  it  itiU  be  nrfed  that  tide  we«ld  open  •  wide  dMT  to  Lett* 
tndinarianism,  seeing  an  that  profcsi  Chriadanity  pwfcw  to  inebe 


Dedantioii  and  Addrea  185 


kolf  Mftam,  tad  jet  diflftr  w  widdy  in  their  nligioHS  Mali- 
aieati,  we  m^,  kt  dwm  profm  what  thej  will,  their  difference  in 
religion!  prafeirion  and  prutioe  originates  in  their  departnie  from 
what  is  expressly  rerealed  and  enjoined,  and  not  in  their  strict  and 
faithful  conformity  to  it,  which  is  the  thing  we  humbly  advise  for 
putting  an  end  to  thoMt  diftrencei.  But  yon  may  say,  Do  they  not 
already  all  agree  in  the  letter,  dioug^  differing  so  far  in  sentiment  ? 
However  this  may  be,  Imve  they  all  agreed  to  make  the  letter  their 
rale,  or,  rather,  to  make  it  llie  subject-matter  ci  their  profiession  and 
practice  ?  Surely  not,  or  else  they  wouH  all  profess  and  practice  the 
same  thing.  Is  it  not  as  evident  as  the  shining  light  that  the  Scrip- 
twee  exhibit  bat  one  aad  wifwme  wblrrt  nwtftir  of  [imtinhiii 
and  practice,  at  all  times  and  in  all  places,  and  that,  therefnv,  to 
say  as  it  declares,  and  to  do  as  it  prescribes  in  all  ito  htij  praeepts, 
its  approved  aad  iadtafale  examples,  would  unite  die  Christian  Churefa 
in  a  holy  sameness  of  profession  and  praetiee  throughout  the  whole 
world?  By  the  Christian  Chnrdithnmi^t  the  world,  we  mean  die 
aggnpM  of  mdi  pieiinuii  m  «•  hm  deaeribwl  la  Prapoei- 
tions  I  and  8,  even  all  that  mutually  acknowledge  each  other  as 
Christiana,  upon  the  manifest  evidence  of  their  fiuth,  Mtntw,  and 
charity.  It  is  ndk  w«  liMad  whea  w*  ngi  aeee«ity  of 
Christian  unity.  Had  only  such  been  aD  along  recognized  as  the 
genuine  subjects  of  our  holy  religion,  there  would  not,  in  all  proba- 
bO^luwt  baea  w  amA  appaiaat  »a«d  far  haaHui  to  pM> 

serve  an  external  formality  of  professional  unity  and  sonadaaH  ia  dM 
faith,  but  artificial  and  superficial  chaiacten  need  ailllii  iai  means 
to  train  and  unite  theak  A  maaiftat  attadHBtat  to  oar  Loid  Jens 
Christ  in  fiuth,  holiness,  and  charity,  was  the  original  criterion  <J 
Christian  character,  the  distinguishing  badge  of  our  holy  profession, 
the  foundation  and  cement  of  CiMirtaa  nnity.  Bat  now,  aha!  nd 
kmg  since,  an  external  name,  a  mere  educational  formality  of  same- 
ness ia  die  profession  of  a  certain  standard  or  formula  of  human 
fiibric,  with  a  very  moderate  degree  ci  what  ia  called  amrality, 
ferns  the  bond  and  foundation,  the  root  and  reason  of  ecclesiastical 
wtdtf.  Tdce  away  from  such  the  techniealness  of  their  profession,  the 
shibbdetK  of  party,  and  what  have  they  more  ?  What  have  they  left 
to  distinguish  aad  hold  them  together?  As  for  the  Bible,  they  are 
bat  ttdt  bakaliMi  to  it,  they  have  fearaed  little  from  it,  diey  know 
Hub  akaat     aai  ihHifen  iipwi  a«  Mtdi  iVM  it  ttcf 


i86         Declaration  and  Address 


will  even  tell  you  it  would  be  of  no  use  to  them  without  their 
formnU;  they  could  not  know  a  Fkpitt  from  •  Protestant  hy  U;  that 
merely  by  it  they  could  neither  keep  dtemaelvea  nor  the  Church  right 
for  a  single  week.  You  might  preach  to  them  iriiat  yon  i^cue,  they 
could  not  distinguiah  truth  from  error.  Poor  people,  it  is  no  wonder 
they  are  so  fimd  of  their  formula !  Therefore,  they  that  exercise  au- 
thority upon  them  and  tell  them  what  they  are  to  believe  and  what 
they  are  to  do,  are  called.benefiwtors.  These  m  the  reverend  and 
right  reverend  anthers,  npoo  iriiom  dicy  am  wcA  dt  place  a  moie 
entire  and  implicit  confidence  than  upon  the  holy  apostles  and 
propheU ;  those  plain,  honest,  wnassuming  men,  who  would  never 
venture  to  say  or  doanyOiag  in  die  urae  of  the  Loid  witlioat  an 
express  revelatior.  from  heaven,  and  therefore  were  never  di«i»> 
guished  by  the  venerable  titles  of  Rabbi  or  Reverend,  but  j«st  simple 
Paul,  John,  Thomas,  etc  Tknt  were  bet  servants.  They  did  not 
assume  to  legislate,  and,  therefore,  neither  assumed  nor  received  any 
honorary  titles  among  men,  but  merely  such  as  were  descriptive  of 
th«r  office.  And  how,  we  beseech  ytm,  AmXL  diis  gross  and  preva- 
lent corruption  be  purged  out  of  the  visible  professing  Church  but  by 
a  radical  reform,  but  by  returning  to  the  original  simplicity,  the 
primitive  parity  of  tltt  Christiaa  iuthatioB,  aad.  of  cowse,  taking  sp 
things  just  as  we  find  them  upon  the  sacred  page.  And  who  is 
there;  that  knows  anyUiing  of  the  present  state  of  the  Church  who 
does  not  perceive  that  it  is  greatly  overrun  widi  the  aforesaid  evfls? 
Or  who  that  reads  his  Bible,  and  receives  the  impressions  it  must 
necessarily  produce  upon  the  receptive  mind  by  the  statements  it 
exhibits,  does  not  perceive  that  such  a  slate  of  thingi  is  as  diitinft 
from  genuine  Christianity  as  oil  is  from  water  ? 

On  the  other  hand,  is  it  not  equally  as  evident  that  not  one  of  all 
the  erroneous  tenets  and  corrupt  practices  which  have  so  &&med 
and  cofrapted  the  public  profession  and  practice  of  Christianity,  could 
ever  have  appeared  in  the  world  had  men  kept  close  by  the  express 
letter  of  the  divine  law,  had  they  dius  held  fast  that  form  of  sonad 
words  contained  in  the  holy  Scriptures,  and  considered  it  their  duty 
so  to  do,  unless  they  blame  those  orrors  and  corruptions  upon  the 
very  form  and  expression  of  die  Scriptures,  and  say  that,  taken  ia 
their  letter  and  connection,  they  immediately,  and  at  first  sight,  as  it 
were,  exhibit  the  picture  they  have  dmwa.  Should  any  be  so  bold 
M  to  assert  diis,  kt  d»em  pcodace  dieir  perfonnanoe,  die  Migiaal  is 


Declaration  and  Address 


187 


»t  hand;  and  let  them  show  ns  line  for  line,  ejipteiiion  fat  expres* 
sion,  precept  and  precedent  for  practice,  without  the  torture  of 
criticism,  inference,  or  eoq|Mtttre,  and  then  we  shall  honestly  blame 
the  whole  upon  the  Bible,  and  thank  those  that  will  give  «s  an  ex- 
purged  edition  of  it,  call  it  etmstitation,  or  femrala,  or  what  yon 
please,  that  will  not  be  liable  to  lead  the  simple,  unlettered  world 
into  those  gross  mistakes,  those  contentions,  schisms,  ezcmnmunica* 
tions,  and  penecvtions  whidi  have  prared  so  detrimental  and  scan- 
dalous to  our  holy  religion. 

Should  it  be  further  ot^ected,  that  even  this  strict  literal  uniformity 
would  seither  infiBr  nor  ncure  unity  of  sentiment  {  it  is  granted 
that,  in  a  certain  degree,  it  would  not ;  nor,  indeed,  is  there  any- 
thing either  in  Scripture  or  the  nature  of  things  that  should  induce 
us  to  expect  an  entire  unity  of  aeirtiment  in  die  present  imperfect 
state.  Tlie  Church  may,  and  we  believe  will,  come  to  such  a  Scrip- 
tural unity  of  fiuth  and  practice,  that  there  will  be  no  schism  in  the 
body,  no  self-preferring  sect  of  pro<ieased  and  acknowledged  Christiaas 
rejecting  and  excluding  their  brethren.  Tkis  cannot  be,  however, 
till  the  offensive  and  excluding  causes  be  removed;  and  every  one 
kaowi  what  tittt  are.  Bat  Oat  all  dw  members  dKwld  hav*  the 
same  identical  views  of  all  divinely  revealed  truths,  or  that  there 
should  be  no  difference  of  opinion  among  them,  Jippenrs  to  us  morally 
impossible,  all  ddnfs  considered.  Nor  can  we  conceive  what  de- 
sirable purpose  such  a  unity  of  sentiment  wonld  serve,  except  to 
render  useless  some  of  those  gracious,  self-denying,  and  compassionate 
ptecepti  of  mutual  sympathy  and  forbearance  which  the  word  of  God 
enjoins  upon  His  people.  Such,  then,  is  the  imperfection  of  our  pres- 
ent state.  Wonld  to  God  it  might  prove,  as  it  ought,  a  just  and  hum- 
bUag  eonteibalaaee  to  oar  pride !  Then,  indeed,  we  would  judfe 
one  another  no  more  about  such  matters.  We  would  rather  be  con- 
scientiously cautious  to  give  no  offense ;  to  put  no  stumbling-block 
or  oecasioa  to  fen  ia  oar  brother's  way.  We  would  then  no  longer 
exalt  our  own  <^nions  and  inferences  to  an  equally  with  express 
revelation,  by  condemning  and  rejecting  our  Inotber  for  differing 
with  us  In  those  things. 

But  although  it  be  granted  that  the  uniformity  we  plead  lor 
wooM  not  seeort  unity  of  sentiment,  yet  we  dioald  suppose  Oat 
it  would  be  as  efficacious  for  that  purpose  as  any  human  expedient 
OT  Bubstttnte  whi^Mmr.  And  here  we  would  ask:  Have  all  or  any 


i88         Declaration  and  Addicts 


of  tboN  lunMa  compUatioM  bees  ftU«  to  pravMt  dhntkai,  to  haal 
bwneliw,  or  to  pfodaet  ud  aaialaia  makf  of  Motiaeat  ovoa 

among  tliOM  who  hare  most  finnly  and  iolemiily  embraced  them  7 
We  mpptal  for  this  to  the  hiitaijr  Oi  all  th«  Charchei,  and  to  tho 
pteicatdivkledMatoofflwChnAatkiie.  What  good,  then,  hare 
those  divisiye  expedients  accomplished,  either  to  the  parties  that 
haTc  adopted  thein,  or  to  the  Chuch  ntuTersal,  whidk  might  not 
iMT*  bMa  aawell  awvtd  by  bedding  fiut  in  professioo  and  prac- 
tice that  form  of  sound  words  contained  in  the  divine  standard, 
without,  at  the  tame  time,  t  ;iiig  liable  to  aoj  of  Oiote  daagerou 
and  d««ractiv«  rnniinBiiiiiii  w»A  k«ve  aeeoMrilytMwd  «poa 
the  present  mode?  Or,  will  any  venture  to  say  that  the  Scriptures, 
thus  kept  in  their  jptoptt  place,  would  not  have  been  amfriy  nffi- 
dent,  under  tho  proaiMd  inlliwci  of  the  dhiae  Spirit,  to  hav* 
produced  all  that  unity  of  sentiment  which  is  necessary  to  a  life  of 
fiuth  and  holineu;  and  also  to  have  prcaerved  the  fiuth  and  wonh^ 
of  tbe  C3iaKhasp«i«fraBii^ri«raaad«fiWMflwI^fartmded^ 
or  as  the  pre^nt  imperfect  state  of  Hb  people  can  possibly  admit  ? 
We  should  tremble  to  think  that  any  Christian  should  say  that  they 
WMddaot  Aadif  to  MtdMBftuswmddbesvfieiMtlbrdHN 
pwposa%  why  resort  to  other  expedients;  to  expedients  which, 
froai  dw  beginning  to  this  day,  have  proved  utterly  insoffident ;  nay* 
to  cspecBoM  which  hrve  always  pwdiitod  tlM  veiy  emtniy  eiiMli^ 
as  exparfance  testifies.  Let  nonr  here  imagine  that  we  set  any 
certain  limits  to  the  divine  intv^tion,  or  to  the  greatness  of  Hto 
power  when  we  thus  speak,  as  if  a  certain  degree  of  purHy  from  ai» 
tare  aad  error  were  not  designed  for  the  Church  in  this  world,  or  at- 
taiaahte  by  Hb  people  upon  earth  except  in  so  for  as  respects  the 
attainment  of  an  angelic  or  unerring  perfection,  much  less  fliat  «• 
■sean  to  suggest  that  a  very  moderate  degree  of  unity  and  purity 
dieuM  ooatent  us.  We  only  take  it  for  granted  that  such  a  state  of 
perfoetion  is  neither  intended  nor  attainable  in  this  world,  as  wffl 
hm  the  Church  from  all  those  weaknesses,  mbtakes,  and  mismanagc- 
■wnts  from  which  she  will  be  completely  exempted  in  heaven,  how- 
ever sound  nnd  upright  she  may  now  be  in  her  profession,  intention, 
Mdpractice.  Neither  let  any  inapa*  that  w*  here  at  elsewhere 
SBppow  flr  iBtsad  to  assert  tet  hnmaa  standards  are  intentionally 
set  up  in  conpetitioQ  with  the  BiWe,  much  less  in  on>os!*ieB  to  It, 
Wo  fuOjf  aadmtaad  and  rwsidsr  dttm  as  knan  snisitiiali,  m  m 


Declantioii  and  Address  189 


eertmin  doctrinal  declarations  of  the  mum  in  whidi  tbt  eonpilcn 
understood  the  Scriptures,  desigaed  aai  ■■twMd  far  pwpoM 
of  promoting  and  securing  that  desirable  unity  and  purity  which 
the  Bible  alone,  without  those  helps,  would  be  insufficient  to  main* 
tain  and  secure.  If  this  be  not  Umi  Hnse  of  those  that  receive  and 
hold  them,  for  the  aforesaid  purpose,  we  should  be  glad  to  know  what 
it  is.  It  is,  however,  in  this  very  sense  that  we  take  them  up  when 
we  complain  of  them,  as  not  only  unsuccessful,  but  also  M  waltmppf 
expedients,  prodndng  the  very  contruy  tSBCts.  And  even  suppose 
it  were  donbtfid  whether  or  not  those  hdps  have  pioduced  divisions, 
one  thing,  at  least,  ii  certain,  they  have  not  been  able  to  prevent 
them;  and  now,  that  divisiaas  do  exist,  it  is  as  eeitaia  that  they  have 
no  fitness  nor  tendency  to  heal  them,  but  dte  very  contrary,  as  fiut 
and  experience  clearly  demonstrate.  What  shall  we  do,  then,  to  heal 
our  divisions?  We  mast  eertainty  take  some  other  way  than  the 
present  practice,  if  dwy  «vw  be  healed;  fer  it  expressly  says,  they 
must  and  shall  be  perpetMted  fsrever.  Let  all  the  enemies  of  Chris* 
tianity  say  Amen;  but  let  «D  Christians  continually  say:  Forbid  it, 
O  Lofd.  May  fb»  food  Lord  snbdae  tlw  corruptions  and  heal  the 
divisions  of  His  people.   Amen,  and  amen. 

After  all  that  has  been  said,  some  of  our  timid  brethren  may,  pos- 
sibly, stfll  object, aad  say:  We fcar ttat wiawut ti>e interventkw of 
some  definite  creed  or  formula,  you  will  justly  incur  the  censure  of 
Latitudinarianism;  for  how  othnwise  detect  and  ezdnde  Ariana, 
SodaiMH,  etc.?  To  audi  w  woidi  reply,  tihrt  if  to  profesi,  im- 
culcate,  and  practice  neither  more  nor  less,  neither  anything  else 
nor  otherwise  than  t^"  divine  word  expressly  decbres  respectii^ 
dM  catire  snbject  of  Mlk  mad  dvly.mid  simply  to  xtHk  Im  tHat,  t» 
the  expression  of  our  bith  and  rule  of  our  practice,  win  not 
amount  to  the  profcisioo  and  practical  exhibition  of  Arianism,  So- 
cinianism,  etc,  bat  a«r^  to  om  nad  fho  selfaame  ttfa^,  what- 
ever it  may  be  called,  then  is  the  ^ound  that  we  have  taken,  the 
fritc  ip/t  that  we  advocate,  in  nowise  chari^eaUe  with  Latitudinarian- 
te.  aedd  ft  be  stiU  further  objected  dMtaBOMW  Men,  aad  any 
mmtt  profess  to  receive  the  Bible,  to  believe  it  to  be  the  word  of  God, 
Sod,  dwrefore,  will  readily  profess  to  believe  and  practice  whatever  is 
rcvwM  aad  enjdned  thenda,  and  yet  each  will  undeiMaad  it  Us 
owa  way,  and  of  oonrse  practice  accordingly ;  nevertheless,  accord- 
ing to  the  plan  poposed,  yo«  receive  them  alL   We  wcuU  ask. 


igo         0edafatk»  and  AfkbrcH 


then,  do  iB  ttMae  ftokm  and  pnedM  atitlMr  omh*  Mr  *m  Hum 

what  we  read  in  the  Bible— than  what  is  expressly  revealed  and  en- 
joined therein  ?  If  ao»  they  all  {wofesa  and  practice  the  mudm  thing, 
for  the  Bible  exhibits  but  one  and  dte  sillwne  diing  to  alL  Or,  is 
it  their  own  inferences  and  opinions  that  they,  in  reality,  profess  and 
practice  ?  If  so,  then  upon  the  ground  that  we  baTe  taken  they 
stand  rejected,  as  condewiwd  of  dmnr  ■■  <.  far  tfin  praftsriag  om 
thing  when  in  fact  and  reality  they  Jestly  practice  another. 
But  perhaps  you  will  say,  that  altho  a  uniformity  in  professioi, 
and  it  may  bt  in  pnctioe  too,  aifht  dioa  be  produced,  yet  tdD  it 
would  amount  to  no  more  than  a  mere  uidfbrmity  in  words,  and  in 
the  external  formalities  of  practice,  while  the  persons  thus  profess- 
ing and  practicing  aifitt  each  entertain  his  own  sentiments,  bow 
different  soever  these  might  be.  Our  reply  u,  if  so,  they  i  hurt 
nobody  but  themselves.  Besides,  if  persons  thus  united  pro.~«.ed  and 
practiced  all  the  same  things,  pray  who  could  tell  Oat  Oey  enter- 
tained di£Ferent  sentiments,  or  rven  in  justice  suppose  it,  unless 
they  gave  some  evident  intimation  of  it  7  which,  if  they  did,  would 
justly  expose  them  to  censure,  or  to  i^eetioa,  if  ttey  repented  not; 
seeing  the  offense,  in  this  case,  must  amount  to  nothing  less  than  an 
express  violation  of  the  expressly  revealed  will  of  God — to  a  manifest 
transgression  of  the  express  letter  of  dte  kw  t  fiir  we  have  declared, 
that  ^except  in  such  a  case,  no  man,  in  our  judgment,  has  a  right  to 
judge,  that  is.  to  condemn  or  reject  his  professing  brother.  Here, 
we  presume,  there  is  no  greyer  latitude  assumed  or  allowed  on 
either  side  than  the  law  expressly  determines.  But  we  would 
humbly  ask,  if  a  professed  agreement  in  Ae  terms  of  any  standard 
be  not  liable  to  the  very  same  objection  ?  If,  far  instance,  Arians, 
Sociniaw,  Arminians,  Odvinists,  Antinomians,  etc.,  mig^t  not  all 
subscribe  the  Westminster  Confession,  the  Athanatisn  Creed,  or  the 
doctrinal  articles  of  the  Church  (rf  Eni^and.  If  this  be  denied,  we 
appeal  to  historical  £kcts;  and,  ia  the  mtentimr,  venture  to  assert, 
diat  sttdi  things  are  and  have  been  done.  Or,  will  any  say,  Oat  a 
person  might  not  with  equal  ease,  honesty,  and  consistency,  be  an 
Arian  or  a  Socinian  in  his  heart  while  snfaeciifaing  the  Westmia- 
ster  Confession  or  die  Athanasian  Creed,  as  while  making  his  un- 
qualified profession  to  believe  everything  that  the  Scriptures  declare 
concerning  Christ  ?  to  put  all  that  confidence  in  Him,  and  to  ascribe 
•n  Uwt  gtary,  hoBOwr,  thsnkspving,  and  praiK  to  tTIm,  pwfcmd  sad 


Declaration  and  Addrm 


191 


uorlbed  to  Him  iadiediTiaeword?  If  700  nj  not,  tt  follows,  of 
undeniable  conseqnence,  that  the  wudom  of  men,  in  thoae  «npih. 
tiOBi,  hM  effected  what  the  dirine  Wisdom  either  could  not,  would 
not,  or  did  not  do,  in  that  all-perfect  and  glorious  rerelation  of  His 
will,  conuined  in  the  hdy  Scriptures.  Happy  eaMadatiaal 
Blessed  expedient  1  Happy,  indeed,  for  the  Church  that  Athanasins 
arose  in  the  fourth  century  to  perfect  what  the  holy  aposiles  and 
prophets  had  left  in  such  a  rude  and  unfinished  state.  Bnt  i^  after 
all,  the  divine  Wisdom  did  not  think  proper  to  do  anything  more, 
m  anythmg  elM  tea  is  abteady  done  in  the  saeied  oracles,  to 
settle  and  determine  those  important  points,  who  can  say  that  He 
determined  such  a  thing  shoold  be  doM  afterwards?  has  He 
anywhere  giren  ns  any  intimatian  of  sad)  an  intention  ? 

Let  it  here  be  carefully  obsenred  that  the  question  beforr  us  is 
aboot  hnmaa  standards  designed  to  be  sabscribed,  or  otherwise  10I- 
enmljr  ■dnoiriedged,  for  dw  preaemtiai  oT  eedesiistietl  mdty  id 
puiity,  and  therefore,  of  course,  by  no  means  applies  to  the  many 
excellent  performances^  for  the  Scriptoral  elnddatioa  and  defonM  of 
dhrfaidjr  rrrealed  trtOa  and  odier  faistnictiTe  purposes.  These,  we 
hope,  according  to  tteir  respective  merit,  we  as  highly  esteem,  and 
as  thasicfnlly  receiTC,  as  our  brethren.  But  luther,  with  respect  to 
unitT  of  maHmmOt  •nm  Mppeae  H  tw  to  desiraUe,  it  appears 
hi:  '^ble  whether  such  a  thing  can  at  all  be  secured,  by 

^  '  whatsoever,  eqwdally  if  we  consider  that  it  nec- 

esM.  <  -  AnppamM  fai  m  fcra—ityorwmeneasof  nndeistaiidlng. 
Or  will  any  say,  that  from  the  youth  of  seventeen  to  the  man  of 
fourscore— from  the  illiterate  peasant,  np  to  the  learned  prelate— all 
the  legitimate  meabm  of  the  Otardi  entertaiB  tiht  same  aeirtiments 
under  their  respective  formulse  ?  If  not,  it  is  still  but  a  mere  verbal 
agreement,  a  mere  show  of  unity.  They  say  an  amen  to  the  same 
forms  of  speech,  or  of  soaad  wnris,  as  isitj  are  ealbd,  irtttioM  hs«>> 
ing,  at  the  same  time,  the  same  views  of  the  subject ;  or,  it  may  be, 
without  any  determiaate  views  of  it  at  alL  And,  what  is  still  worse, 
this  profession  u  pahned  upon  the  world,  as  well  as  vpau  Oe  too 
credulous  professors  themselves,  for  unity  of  sentiment,  for  sound- 
ness In  the  Cuth ;  when  in  a  thousand  instances,  they  have,  properly 
speaking,  no  fiuth  at  aU ;  that  is  to  say,  if  foith  necessarily  prcsap- 
posea  a  trae  and  satis&etory  conviction  of  the  Scriptural  evidence  and 
oertaiirty  of  Oe  tmth  of  Uie  propositions  we  prdcss  to  believe.  A 


tgs         Deduition  and  Additit 


dieq>  tad  cujr  wdwdoaqr  <Ut.  tB«Udi  «•  aayttlrfBtf 

ting  to  memory  •  cmtechism,  or  professing  our  approlwtian  of  a 
fimala,  and*  xtadj  to  oar  hud,  which  w«  may  or  may  not  hav* 
one*  read  orer;  or  evta  if  «t  k««t, ;  H  may  aot  haw*  baea  allt  t» 

read  it  to  correctly  and  intelligently  as  to  clearly  understand  one 
single  paragraph  from  beginning  to  cad,  arach  less  to  compare  it 
widi,  to  teardi  aikl  try  it  by  dM  boly  Scf^tva.  to  tat  ifdMM 
things  be  so.   A  cheap  and  easy  orthodoxy  this,  indeed,  to  which  a 
person  may  thus  attain,  without  so  much  aa  taming  orer  a  sia|^ 
leaf  of  bit  Bibia,  whaiaaa  Cauiit  baiw  ao  odMf  wqraf  iMdiatis 
to  the  knowledge  of  Himself,  at  least  has  prescribed  no  other,  but  by 
searching  the  Scriptures,  with,  rcliaaee  upon  His  Holy  Spirit  A 
ptfton  may,  bewom,  by  ^  dMrt  aad  aaay  aMttod,  baooM  as  ■»> 
thodox  as  the  Apostle  Paul  (if  sueh  superficial  professions,  such 
mere  hearsay  verbal  repetitioas  can  be  called  orthodoxy)  withont 
ever  oaca  consulting  the  Kblc,  or  to  mnch  as  patting  up  a  siagk 
petition  for  the  Holy  Spirit  to  guide  him  into  all  truth,  to  open  his 
understanding  to  know  the  Scriptures ;  for,  his  form  of  sound  words 
tfoly  bdliwad,  if  it  happened  to  be  right,  must,  without  awre  ado^ 
infiUlibly  secure  hia  orthodoxy.   Thrice  happy 'expedient  I   But  it 
there  no  Latitudinarianism  in  all  this  ?  Is  not  this  taking  a^latitude, 
ia  dtvisiag  ways  and  means  for  accomplishing  divine  and  saying 
purposes,  which  the'  divine  Uw  has  nowhere  prescribed,  for  whidi 
the  Scriptures  nowhere  afibrd  us  either  precept  or  precedtirt?  lte> 
less  it  can  be  shown  that  making  hoaaaa  standards  to  determine  dw 
doctrine,  worship,  discipline,  and  government  of  the  Church  for 
die  purpose  of  fHvaenring  her  oaity  and  purity,  and  requiring  aa 
apprabation  of  diem  as  a  term  of  conununion  is  a  Scripture  institu* 
tioo.   Far  be  it  £rom  us,  in  tht  Meantime,  to  all^  that  dw  OuuA 
AoM  not  make  every  Scriptural  exertion  ia  her  power  to  prasaiw 
her  unity  and  purity ;  to  teach  and  train  up  her  members  in  the 
knowledge  of  all  divinely  revealed  trud> ;  or  to  say  that  the  evils 
above  complained  of  attadwd  to  all  dart  are  in  die  habit  of  osing 
the  aforesaid  helps ;  or  that  this  wretched  state  of  things,  however 
general,  necessarily  proceeds  fiom  the  legitimate  use  of  each;  bat 
rather  and  eadrelyfinm  dw  abate  of  dita^wUdi  it     vary  tad  only 
thing  that  we  are  all  along  ojqiosing  when  we  allude  to  those  subordi* 
nate  standards.   (An  appellation  this,  by  the  by,  which  appears  to  us 
highly  pamdpaical,  if  aot  utteriy  inwaiiaia^  aad     of  ttafciipa,) 


Declaration  and  Address  193 


Bat,  however  this  naj  be,  wc  an  by  ao  mnas  to  be  «Bdmtoo<l  M 
at  all  wishing  to  deprive  our  ftllow-Christiaiis  of  any  aacesiary  and 
possible  assisuace  to  nndentaad  the  Scriptures,  or  to  eone  to  a  dis> 
tiact  and  particolar  knowledge  ot  vnay  truth  they  contain,  for 
whidi  purpose  A*  Westmiaater  Caefnsioa  and  catechisms  may, 
with  many  other  excellent  performances,  prove  eminently  oseAiL 
But,  having  served  ourselves  of  these,  kt  onr  profiting  appear  to  all, 
by  our  manifest  aoqaaiMaae*  widi  liM  Bible ;  by  ouddag  our  pro- 
fession ol  faith  and  obedience ;  by  declaring  its  divine  dictates,  in 
which  we  acquiesce,  as  the  sai^iect-matter  and  rale  of  both;  in  our 
ability  to  take  die  Scripture  ia  tis  eoaaectieB  vpon  these  eabjects,  so 
as  to  unde;«tand  one  part  of  it  by  the  assistance  of  another ;  and  in 
manifesting  our  self-knowledge,  our  knowledge  uf  the  way  of  salva* 
tfcw  aad  of  die  nysteiy  of  tbn  Christiaa  Ulii,  fai  tte  expffss  light  of 
divine  revelation,  by  a  direct  and  immediate  reference  to,  aad  cor- 
rect repetition  of  what  it  declares  upon  those  subjects.  W«  taka  it 
mx  gnano  nm  ao  ama  enaer  xaows  uoo,  or  aiaMen,  oe  lae  wayoi 
salvation,  but  in  so  far  as  he  has  heard  and  understood  His  voice 
upon  those  subjects,  as  addressed  to  him  in  the  Scriptures,  and  that, 
tterefsn,  vhalerar  ha  has  heard  aad  laacaad  of  a  aaviag  aataic^  is 
contained  in  the  express  terms  of  the  Bible.  If  so,  in  the  expma 
terms,  in  and  hf  which  <«  he  hath  heard  and  learned  of  the  Fattar," 
let  (him  dadare  it  Tlds  by  ao  meaaa  ferUds  him  to  aae  hOft,  htt, 
we  humbly  presume,  will  effectually  prevent  him  from  resting  either 
in  them  or  upon  them,  which  is  the  evil  lo  justly  complained  of; 
from  taking  up  with  the  directory  instead  of  the  ob^  to  wVkik  it 
directs.  Thus  will  the  whole  subject  of  his  fiuth  and  duty,  in  so  ftr 
as  he  has  attained,  be  expressly  declared  in  a  "Thus  saith  the  Lord.** 
And  is  it  not  worthy  of  remark,  that  of  whatever  ase  oOer  books 
may  be,  to  direct  and  lead  us  to  the  Bible,  or  to  prepare  and  assist 
us  to  understand  it,  yet  the  Bible  never  directs  us  to  any  book  but  it- 
self. When  we  come  forward,  then,  as  Christians,  to  be  received  by 
the  Oiurch,  which,  properly  speaking,  has  but  one  book,  -  For  to  it 
were  committed  the  oracles  (rf  God,"  kt  us  hear  of  none  else.  Is  it 
not  upon  the  credible  professum  of  our  &ith  in,  and  obedience  to  its 
diviM  contents,  that  tiM  Church  is  boend  to  reedve  mdkants  far  ad- 
ndsrioB  ?  Aad  does  aot  a  profesrioa  of  oar  MOi  and  obedieace 
necessarily  presuppose  a  knowledge  of  the  dictates  we  ftoku  to  be- 
lieve and  obey?  Sorely,  thea,  wc  caa  dedaia  tte8^  ttd  tt  sffir^, 


jDsdusboii  SBcl  AcldiCH 


if  onr  Ikitb  tad  obedtenct  bt  divine,  u  to  the  satject-mtter,  rak^ 
•ad  rauoB  of  them,  it  nut  be  « That  MUtb  the  Lord  " ;  if  odMl^ 
wiae,  thi-jr  arc  merely  httoMa,  bciag  tught  by  the  precepu  of  meat 
la  the  cue  thea  before  ns,  that  is,  examiaatioa  for  Church-member^ 
•hip,  let  the  qoettioB  ae  loager  be,  What  does  mnjr  hasMB  tyitem  laj 
of  the  priaitivc  r.  t  preseat  Mate  of  aaaa  ?  of  the  penoa,  oftcet,  aad 
nlatiaaiofChriit,etc.,etc?  flrofthia,that,ortheotherdBty?  but, 
What  lajs  the  Bible  7  Were  this  mode  of  procednre  adopted,  how 
moeh  better  acquainted  with  their  Bibles  woaldChriidans  be?  What 
aa  importurt  atefatkawedd  ft  aba  bmIm  b  theedaeatioa  of  jroath? 
Would  it  not  lay  all  candidates  for  admission  into  the  Church  under 
the  happy  necessity  of  becosaiag  particalariy  acquainted  with  the  hskf 
Seriptwrae?  whsriaib  aeeoftfng  to  the  praaitt  pracUce,  thoasaada 
know  little  about  them. 

One  thiag  still  remains  that  may  appear  natter  of  diflSeal^  or  «k 
jaetioa  la  aoaM,  aaaialy,  Aat  each  a  doae  adherence  to  die  expm 
letter  of  the  divine  word,  as  we  seem  to  propose,  for  the  restoration 
and  Biaiateaaace  of  Christina  unity,  would  not  only  interfere  with 
tlM  firea  enaaianteallM  of  oar  ecatfaaeala  om  to  aaedier  upon  reli|^ 
ions  subjects,  but  must,  of  course,  also  necessarily  interfere  with  the 
public  preaching  and  expoaading  of  the  Scriptures  for  the  edificatioa 
of  the  Church.  Swdi  as  ImI  disposed  to  make  this  objcetioa.  should 
justly  consider  that  one  of  a  similar  nature,  and  quite  as  plausible, 
might  be  made  to  the-adoptioa  of  hnaiaa  staadards,  especially  whea 
aiada  as  some  of  flwai  eeaftssedly  aia, «« Aa  standard  far  afl  matters 
of  doctrine,  worship,  discipline,  and  goremment."  In  such  a  case  it 
might,  with  as  much  justice,  at  least,  be  objected  to  the  adopter*  > 
Yon  have  now  ao  more  use  fcr  dw  BiUe  ( yoa  have  got  aaodm  too^ 
which  yon  have  adopted  as  a  standard  for  all  religious  purposes ;  yon 
have  no  further  use  for  explaining  the  Scriptures,  either  as  to  matter 
of  foith  or  duty,  for  this  you  have  confessedly  done  already  ia  yoar 
standard,  wherein  yon  have  determined  all  matters  of  this  nature. 
Yon  also  prtrfiess  to  hold  fast  the  form  of  souud  words,  which  you  have 
thus  adopted,  and  therefore  you  must  never  open  your  month  upon 
aay  wtgact  ia  aay  other  terms  dun  those  of  your  standard.  In  the 
meandme,  woald  any  of  the  parties  which  has  thus  adopted  its  re- 
spective standard,  consider  any  of  these  charges  just  ?  If  not,  let  then 
do  as  they  woald  be  done  hf.  We  mast  coofess,  however,  that  for 
•ar  part,  wo  caiMt  laa  how,  witt  ai^  dmdow  of  connstency,  some 


Declaration  and  Address 


of  them  could  cle»r  themwlTes,  etpeciklly  of  the  first ;  that  is  to  lay, 
if  word!  have  any  dctnmiaato  meaaiag}  far  cwtaialy  it  wowld  ap 
pear  alawet,  if  ao>  thngMtm  iiwoaUuiaiUMa,  that  a  book  adoptad 
by  any  party  at  ill  Mandard  for  all  matters  of  doctrine,  worship,  dl» 
cipline,  and  foVflnHMat,  moat  ba  ooosidered  m  the  Bible  of  ttat 
party.  AadailaraaiiMrtaaabawMiafcwarof rochaparfcrmaaca. 
be  it  called  BiUe,  stauaard,  or  what  it  may,  it  is  neither  anything 
more  nor  better  than  :  e  judgment  or  (qpinioa  of  the  party  ffwnpoe. 
iag  or  adopting  il^  aad,  thafofim.  waala  tho  wactiaB  of  a  divlBe 
authority,  except  in  the  opinion  of  the  party  which  has  thus  adopted 
it.   But  can  the  opinion  of  any  party,  ba  it  ever  so  respecUblc,  give 
th«ilaii9ofadivineai^Mrit,''t>it8jadgMato?  iraot,tfMia*aiy 
human  standard  is  deficient  in  this  leading,  all-important,  and  indis- 
pensable property  of  a  rule  or  standard  for  tha  doctrine,  worship^ 
discipline,  and  goremment  of  the  Chardi  of  God.  Bat,  wkLM 
imistiag  further  upon  the  intrinsic  and  irremediable  deficiency  of 
hnman  standards  for  the  above  purpose  (which  is  undenialily  evi- 
dent if  it  ba  granted  that  adivine  niithnritj  li  Infllnn— iulm 
•aiy  to  floastitttte  a  standard  or  rule  for  divine  things,  such  as  is  the 
eenstitatioB  and  managements,  the  faith,  and  worship  of  the  CSuis. 
tian  Church),  we  would  humbly  ask,  Wodd  aif  of  tiM  pailiaa  ea» 
sider  as  joat  tioa  fcregoiag  objections,  howeve*  conclusive  and  • 
fevBded  aB  or  any  of  Oem  asay  appear?  We  believe  they  w 
not.   And  may  we  not  with  equal  consistency  hold  fiut  the  titprr  i 
revealed  will  of  God,  in  the  very  terms  in  which  it  is  exprcised  in 
HIi  My  woid,  as  (he  very  eaprwsion  of  our  fiuth  and  expjess  rule 
of  our  duty,  and  yet  take  the  same  liber  <  -hat  they  *  a,  notvrith- 
rtuiding  their  professed  and  steadfest  adhc    ?e  to  their  .sspective 
■taadaidt?  Wa  find  t^  do  mt  cease  to  expound,  because  they 
have  already  expounded,  as  before  alleged,  nor  yet  do  they  always 
confine  themselves  to  the  express  terms  of  their  reqwctive  standards, 
fit  ftey  adunwkdge  tfien  to  be  tiieir  standards  and  profess  to  hold 
them  fast.    Yet,  moreover,  some  of  them  profess,  and,  if  we  may 
condude  from  fects,  we  believe  each  of  diem  ia  diqwsed  to  defend 
bjr  oeearioaal  vtndicatifws  (or  testimumes,  as  some  eaB  diem)  the 
aantimenfi  they  have  adopted  and  engrMMd  in  their  standards, 
without  at  the  same  time  requiring  an  appsabatioB  of  thooa  occa. 
•ional  iisilnmatai  aa  a  inm  «f  m—mmiua.  And  «kat  shoald 
hiadar  US,  or  aag,  adapting  tha  dWaa  atandarf,  «a  afcwwid,  wMi 


196  Declaration  and  Address 


equal  couistencj  to  do  the  same  for  ttue  vfadiaitioa  (rf  Uie  diTine 
tnidtt  expressly  revealed  and  enjoined  dierein?  To  say  that  we 
cannot  believe  and  p.ofess  the  truth,  understand  one  another,  in- 
culcate and  vindicate  the  Cuth  and  law  of  Christ,  or  do  the  dntica 
incumbent  upon  Chri^iaas  or  a  Christian  Church  without  a  hnnuui 
standard,  is  not  only  saying  that  such  a  standard  is  quite  essential 
to  the  very  being  of  Christianity,  and,  of  course,  must  have  existed 
before  a  Chordi  was  or  eonld  be  formed,  bat  ft  it  abo  saying,  that 
without  such  a  standard,  the  Bible  would  be  quite  inadequate  as  a 
rule  of  £uth  and  duty,  or,  rather,  of  no  use  at  all,  except  to  famish 
materials  for  aodi  a  walk  I  wlwma  dw  CImrdi  of  ^etns,  long  be- 
fore we  have  any  account  of  the  existence  of  such  a  standard,  is  not 
only  mentioned,  with  many  others,  as  in  a  state  of  existence,  and  of 
high  attainments  too,  bat  is  alio  cnuoeiided  for  her  vigilanee  aad 
fidelity  in  detecting  and  rejecting  false  apostles.  "  Thou  hast  tried 
them  which  say  they  are  apostles,  and  are  not,  and  hast  found  them 
limn."  Bnt  ihoald  any  pretend  to  aay  dutf  ahhoagh  soeh  perform- 
ances be  not  essential  to  the  very  being  of  the  Church,  yet  are  they 
highly  conducive  to  its  well-being  and  perfection.  For  the  confnta* 
tion  of  such  an  assertion,  we  would  agaia  appeal  to  Cl»i^  hhftwy 
and  existing  focts  aad  lea ve  the  judickms  and  intelligent  ChrMan  to 
determine. 

If  after  aU  that  has  been  said,  any  shonU  stOl  pRttad  to  aSm 
that  the  plan  we  profess  to  adopt  and  recommend  is  truly  lati- 
i-^h'-rian,  in  the  worst  and  fullest  sense  of  the  term,  inmrmfh  as 
it  goes  to  make  void  all  human  ofiittt  to  i*Mwiw  ^  anity  and 
purity  of  the  Church,  by  substituting  a  vague  and  indefinite  approba- 
tion of  die  Scriptures  as  an  alternative  for  creeds,  confessions,  and 
testimonies,  and  thereby  opens  a  wide  door  for  the  w^^jhLhi  of  aU 
sorts  of  characters  and  opinions  into  the  Church.  Were  we  not 
convinced  by  experience,  that  notwithstanding  all  that  has  been 
said,  such  objections  would  likely  be  made,  or  that  some  weak 
persons  might  possibly  consider  them  as  good  as  demonstration, 
eapedally  when  proceeding  from  highly  influential  characters  (and 
there  have  not  been  wanting  such  in  all  ages  to  oppose,  under 
various  plausible  pretenses,  the  naity  and  peace  of  the  Church),  were 
it  not  for  tteae  cimeiderattons,  we  should  content  ourselves  with 
what  we  have  already  advanced  upon  the  whole  of  the  subject,  as 
being  well  assured  tAat  duly  attended  to,  ^re  would  not  be  dw 


Dedantkm  and  Address  197 


lott  roan  far  •■ch  an  obfectioo;  hat  to  prevent  if  pomUe  nwh 
unConnded  conclusions,  or  if  this  cannot  be  done,  to  caution  and 
assist  the  too  erednhws  and  unwary  professor,  that  he  may  not  be 
carried  away  all  at  once  with  the  hi|^-toned  confidence  of  bold 
assertion,  we  would  refer  him  to  the  overture  for  union  in  truth 
contained  in  the  foregoing  address.  Union  in  tmth,  amoig  all  the 
manifest  mhjecti  of  grace  and  truth,  is  what  we  advocate.  We 
carry  our  views  of  union  no  further  than  tAis,  nor  do  we  presume 
to  recommend  it  upon  any  other  principle  than  truth  akme.  Now, 
surely,  truth  is  so—ething  certain  and  definite ;  if  not,  who  will  take 
upon  him  to  define  and  determine  it  7  This  we  suppose  God  has 
sufficiently  done  already  in  His  holy  word.  That  men,  therefiire, 
truly  receive  and  nake  the  proper  use  of  the  divine  woid  for  walk- 
ing together  in  truth  and  peace,  in  holiness  and  charity,  is,  no  doubt, 
the  ardent  desire  of  all  the  genuine  sul^ects  of  our  holy  religion. 
This,  we  sec,  however,  they  have  not  doae,  to  the  awful  detriment 
and  manifest  subversion  of  what  we  might  almost  call  the  primary 
intention  of  Christianity.  We  dare  not,  therefore,  follow  their  ex« 
ample,  nor  adopt  dteir  ruinoBS  eapedieH.  But  does  it,  dierefore, 
follow  that  Christians  may  not,  or  cannot  take  proper  steps  to 
ascertain  that  desirable  and  preceptive  unity  which  the  divine  word 
requires  and  enjoins?  Sudy  no;  itf  kett  we  have  supposed  no 
such  thing;  but,  on  the  contrary,  have  overtured  to  our  brethen 
what  "appears  to  us  undeniably  just  and  Scripturally  evident,  uid 
which,  we  humbly  think,  if  adc^ed  and  acted  upon,  wwld  h«ve  dw 
desired  eSiect ;  adopted  and  acted  upon,  not  indeed  as  a  standard  for 
the  doctrine,  worship,  discipline,  and  government  of  the  Church,  for  it 
pretends  not  to  detertaine  these  matters,  but  rather  supposes  the  ex> 
istence  of  a  fixed  and  certain  standard  of  divine  original,  in  which 
everything  that  the  wisdom  <rf  God  saw  meet  to  reveal  and  determine, 
for  t^M  and  all  other  purposes,  is  expressly  defined  and  determined ; 
between  the  Christian  and  which,  no  medium  of  human  determination 
ought  to  be  interposed.  In  all  this  diere  is  surely  nodiing  like  the 
denial  of  any  lawful  effort  to  promote  and  maintain  the  Church's 
unity,  though  there  be  a  refusal  of  the  aawunutable  iaterpaaitioa 
of  an  anauOortoed  and  aiMming  power. 

Let  none  imagine  that  we  are  here  determining  upon  the  merits 
of  the  overture  to  which,  in  the  case  before  us,  we  find  it  necessary 
to  appeal  ia  omt  ovs  defcase  against  the  injutfiet  flf  (be  n^poted 


198         Declaration  and  Address 


charge  abovt  qndficd.  To  dw  jwigneBt  of  our  bteducB  h«n  «• 

referred  that  matter,  and  with  them  we  leave  «.   All  we  Intend, 
therefore,  is  to  avail  ourselves  so  far  of  what  we  have  done,  as  to 
show  that  we  have  no  intentitm  wiMtsoerer  ^  MilMUtnting  a  vagne 
indefinite  approbation  of  the  Scriptures  as  an  alternative  for  creeds, 
confessions,  and  testimonies,  for  the  purpose  of  restoring  the  Church 
to  her  original  constitutional  unity  and  pnrity.   In  avoiding  Seylla 
we  would  cautioudy  guard  against  being  wrecked  upon  Charybdis. 
Extremes,  we  are  told,  are  dangerous.   We,  therefore,  suppose  a 
middle  way,  a  safe  way,  so  plainly  marked  oat  by  unerring  wiadon, 
that  if  duly  attended  to  under  the  divine  direction,  the  wayfaring 
men,  though  Jools,  need  not  err  therein,  and  of  such  is  the  king- 
dom of  God:  "For  He  hath  chosen  the  fctdish  things  of  the 
world  to  confound  tiie  wise."   We,  therefore,  conclude  it  must  be 
a  plain  way,  a  way  most  graciously  and  most  judiciously  adapted  to 
die  capacity  of  the  subjects,  and  conseipwBUy  sot  die  wj  ot  sab* 
scribing  or  otherwise  approving  human  standards  as  a  term  of  ad- 
misskm  into  His  Charch,  as  a  test  and  defense  of  orthodoxy,  which 
even  the  compilers  themselves  are  not  always  agiccd  aboat,  aad 
which  nineteen  out  of  twenty  of  the  Lord's  people  cannot  thoroughly 
understand.   It  mast  be  a  way  very  far  remote  from  logical  subtilties 
and  metaphysical  speculations,  and  as  such  we  have  taken  it  up, 
apoB  the  plainest  and  most  obvions  principles  of  divine  revelation 
and  CMunott  sense— die  common  sense,  we  mean,  of  Christians,  ex- 
erebed  upon  the  plainest  and  most  obvious  truths  and  facts  divinely 
Koorded  for  their  instruction.   Hence  we  have  supposed,  in  the  first 
I^ee,  the  trae  discriminathm  of  ChriMian  diaraeter  to  consist  in  an 
intelligent  profession  of  our  faith  in  Christ  and  obedience  to  Him  in 
all  ttiogs  according  to  die  Scriphires,  the  reality  of  which  professkm 
is  maniftsted  by  the  holy  emsistency  of  the  tempers  and  conduct  of 
the  professors  with  the  express  dicUtes  and  approved  examples  of 
the  divine  word.   Hence  we  have  hnmility,  Cuth,  piety,  temperance, 
jastke,  diarity,  etc.,  praftsied  and  naaiiested,  in  the  first  insUnce.  by 
the  persons  professing  with  self-application  the  convincing,  humbling, 
encouraging,  pious,  temperate,  just  and  chariuble  doctrines  and 
pvec^  of  ^  inspired  Toiame,  as  exhibited  and  enforced  in  itsholf 
and  approved  examples,  and  the  sincerity  of  thic  profession  evidently 
manifested  by  the  consistency  of  the  professor's  temper  and  conduct 
wHh  die  eatirt  sal^t  of  his  proicHion,  either  by  an  irrepmaUe 


Dedaiatlon  and  AddreH  199 

eonfsnuty.HlM  food  ZMlnrUi  and  Eliabeth.  whidi  is  of  all  thingi 
most  desirable,  or  otherwise,  in  case  of  may  visible  failure,  by  an 
apparently  sincere  repentance  and  evident  reformation.  Snch  pro- 
fesana,  and  sodi  only,  have  we  tnpposed  to  be.  by  common  consent, 
truly  worthy  the  Christian  name.  Ask  from  the  one  end  of  heaven 
to  the  other,  the  whole  number  of  such  intelligent  and  consistent 
prafeMon  as  we  intend  and  have  described,  and.  we  humbly  pre- 
sume, there  will  not  be  found  one  dissenting  voice.  They  will  all 
acknowledge,  with  one  consent,  that  the  true  discrimination  of  Oiris- 
tian  character  consists  in  these  things,  and  that  the  radical  or  mani- 
fest want  of  any  <rf  the  afcresaid  properties  ooaspktely  destroys  the 
character. 

We  have  here  oalj  taka  fiw  granted  what  we  si^poac  an  lational 

professor  will  venture  to  deny;  namely:  that  the  divine  word  con- 
tains an  ample  sufficiency  upon  every  one  of  the  fiwefoiag  topics  to 
stamp  the  above  character,  if  so  be  diat  Oe  impwsiioiii  which  te 
exp-^ess  declarations  are  obviously  calculated  to  produce  be  truly 
received;  for  insUnce,  suppose  a  person  profess  to  believe,  with 
application  to  himself,  that  whole  descriptioa  of  hamaa  depravity 
and  wretchedness  which  the  Scriptures  exhibit  of  fallen  man,  in  the 
express  declarations  and  dismal  examples  of  human  wickedness 
therein  recorded,  contrasted  with  the  holy  natore,  die  rigfateons 
requirements,  and  inflexible  justice  of  an  infinitely  holy,  just,  and 
jealous  God,  would  not  the  subject-matter  of  such  a  profession  be 
amply  sufficient  to  impress  the  believing  mind  with  the  most  pro- 
found humility,  self-abhorrence,  and  dreadful  apprehension  of  the 
tremendous  effects  of  sin?  Again,  should  the  person  profess  to  be- 
lieve, in  connectkm  vridi  this,  all  that  the  Scriptures  declare  of  the 
sovereign  love,  mercy,  and  condescension  of  God  towards  guilty, 
depraved,  rebeUious  man,  as  the  same  is  manifested  in  Christ,  and  in 
all  the  gracious  declarations,  invitations,  and  promises  that  are  made 
in  and  through  Him  for  the  relief  and  eoooongementof  the  guilty, 
etc.,  would  not  all  diis,  taken  together,  be  safficient  to  impreu  the  be 
lieving  mind  with  the  most  lively  confidence,  gratitude,  and  love  ? 
Should  Ihis  person,  moreover,  pntfess  that  delight  and  oon&dcace  ia 
the  divine  Redeemer— that  vohmtary  snbmissiMi  to  Him— diat  wor> 
ship  and  adoration  of  Him  which  the  Scriptures  express!)  declare 
t  >  have  been  the  hat^ts  and  practice  of  His  peqde,  wosbi  not  the 
sab^-matter  of  this  professkm  be  amply  sdBdest  teimfnmam 


200  Declaration  and  Address 


believing  mind  wiUi  duit  dotifU  disposition,  with  dmt  padou 
veneration  and  sapreme  reverence  which  the  word  of  God  re- 
qniies?  And  should  not  ail  this  taken  together  satisfy  the  Church, 
in  so  fitf,  in  point  of  profession  ?  If  not,  there  is  no  altcnative  bat  a 
new  revelation;  seeing  that  to  deny  this,  is  to  assert  that  a  dbtinct 
perception  and  sincere  profession  of  whatever  the  word  declares 
upon  every  point  <rf  fiuth  and  dcty.  is  not  only  insufficient,  as  a 
doctrinal  means,  to  produce  a  juat  and  suitoble  impression  in  the 
mind  of  the  believing  subject,  but  is  also  insufficient  to  satisfy  the 
Church  as  to  a  just  aiid  adequate  profession  ;  if  otherwise,  then  it 
will  necessarUy  foUow,  that  not  every  sort  of  character,  but  that  one 
sort  <mly,  is  admissible  npon  the  principle  we  have  adopted;  and 
that  by  the  universal  consent  of  all  that  we,  at  least,  dare  venture  to 
call  Christians,  tAit  is  acknowledged  to  be,  exclusively,  the  true 
Christian  diaraeter.  Here,  then,  we  have  a  fixed  point,  a  certain 
description  of  character,  which  combines  in  every  professing  subject 
the  Scriptural  profession,  the  evident  manifetUtion  of  humility,  &ith, 
piety,  temperance,  jristice,  and  charity,  instmcted  by,  and  evidently 
answering  to  the  -atire  decUration  of  the  word  upon  each  of  those 
topics,  which,  as  so  many  (Hroperties,  serve  to  oonstitute  the  character. 
Here,  we  say,  we  have  a  fixed,  and  at  the  same  time  sweeping  dis- 
tinction, which,  as  of  old,  manifestly  divides  the  whole  world,  how- 
ever otherwise  distinguished,  into  but  two  classes  only.  -Vfe 
know,"  said  the  aportle,  evideiitiy  qieaking  of  snch,  MOat  we  ai« 
of  God,  and  the  whtde  world  lieth  in  wickedness." 

Should  it  be  inquired  concerning  the  persons  included  in  this  de- 
scription rf  character,  wlwdier  they  be  Afminiaos  or  CaWinists,  or 
boA  promiscuously  huddled  together?  It  may  be  justly  replied, 
that  according  to  what  we  have  proposed,  they  can  be  nominally 
neither,  and  <tf  ooaiac  not  bo^  fbr  we  call  no  nan  matter  on  earth, 
for  one  is  our  Master,  even  Christ,  and  all  we  are  brethren,  are 
Christians  by  profession ;  and  as  such  abstovct  speculation  and  argu- 
mentative theory  make  no  put  eidmr  of  our  prafcnkn  or  pracHee. 
Such  professors,  then,  as  we  intend  and  have  described,  are  just 
what  their  profession  and  practice  make  them  ;to  be;  and  this  we 
hope  has  been  Scripturally,  and,  we  might  add,  iMiiAetwily  defined, 
in  so  &r,  at  least,  as  the  limits  of  so  brief  a  performance  would  ad- 
mit We  also  enterUin  the  pleasing  confidence  that  the  plan  of 
pmcdofe  wliJdi  wt  have  vottwcd  to  ■agfe^i  if  dafy  attMMM  to,  if 


Dedantion  and  AddfCM  201 


hiOf  fcteed  topneliee,  woddiweeHuafMewtto'htprofeniBg 

subject  all  the  advantages  of  dmnely  revealed  truth,  without  any 
liability  to  conceal,  to  diminish,  or  tc  misrepitseat  it,  as  it  goes  im- 
mediate^  to  Mcrib*  evefyOing  to  God  nqweliag  Hb  aovereignty, 
independence,  power,  wisdom,  goodness,  justice,  truth,  holiness, 
mercy,  condescension,  love,  and  grace,  etc,  which  is  ascribed  to  Him 
in  His  word,  as  abo  to  receive  whatever  it  decfancs  coneeniteg  die 
absolute  dependence  of  the  poor,  guilty,  depraved,  pollute '  creature, 
upon  the  divine  will,  power,  and  grace  for  every  saving  purpose; 
a  just  perceptioii  and  cw respondent  praiessioB  of  which,  aeeordiiig 
to  the  Scriptures,  b  supposed  to  constitute  that  tundamental  ingredient 
in  Christian  character :  true  evangelical  humility.  And  so  of  the  rest 
Having  thus,  we  hope,  Scripturally  and  evidbntfy  delenaiaed  the 
character,  with  the  proper  mode  of  ascertaining  it,  to  the  satisfaction 
of  all  concerned,  we  next  proceed  to  affirm,  with  the  same  Scriptural 
evidence,  that  among  snch,  however  situated,  whether  in  the  sane 
or  similar  associations,  there  ought  to  be  no  schisms,  no  uncharitable 
divisicms,  hot  that  they  otight  all  mutually  to  receive  aad  acknowledge 
each  other  as  brethren.  As  to  the  truth  of  this  assertion,  they  arc  all 
likewise  agreed,  without  one  dissenting  voice.  We  next  suggest 
that  fiw  this  purpose  they  ought  all  to  walk  by  the  same  rule,  to 
mmd  and  speak  the  same  thing,  etc,  and  tint  tfifai  rale  is,  and  oo^ 
to  be,  the  divine  standard.  Here  again  we  presomc  there  can  be 
no  objection ;  no,  not  a  single  dissenting  vdce.  As  to  the  n.ie  itself, 
we  have  ventured  to  allege  that  the  New  Testament  is  the  prope^- 
and  immediate  rale,  directory,  and  formala  fv  the  Ne«  TesUment 
Chnrch,  and  for  the  particnbur  duties  oT  Chrisdans,  as  the  Old  Tes 
tament  was  for  the  Old  TesUment  Church,  and  for  the  particular 
duties  of  the  subject  under  that  dispensation;  at  die  sane  time  by  no 
means  exdndiag  die  CHd  as  fim^uBeBtal  to,  QlastntiM  oi,  and  in- 
separably connected  with  the  New,  and  as  being  every  way  of  equal 
authority,  as  well  as  of  an  entire  sameness  widi  ft  in  every  pmnt  of 
moral  natural  duty,  though  not  hnmediately  onr  rule,  withoni  the 
intervention  and  coincidence  of  the  New,  in  wuich  our  Lord  has 
Uught  His  peoplt,  by  the  ministry  of  His  holy  aposdes,  all  things 
whatsoever  they  should  observe  and  do,  till  the  end  (rf  the  world. 
Thos  we  come  to  the  one  rule,  taking  the  Old  Testament  .is  ex- 
plained and  perfected  by  the  New,  and  the  New  as  illustrated  and  en. 
forced  by  dieOkl;  aasuBisf  dM  htter  as  die  pcoper  and  imoMdiato 


ao2         DMkntkm  and  Addittt 


Aiaetofji  for  dM  ChfMaa  Chaieb,  u  also  for  the  pontive  and  ptr- 
ticnlar  duties  of  Christians  as  to  all  things  wbatsowcr  they  should 
obsenre  and  do.   Further,  that  in  the  observance  of  this  divine 
rak,  this  aadieatie  and  iafidUble  directory.  aU  such  may  come  to  the 
desirable  coincidence  of  holy  unity  and  uniformity  of  profession  and 
practice,  we  have  overtured  that  they  aU  qieak,  profess,  and  practice 
the  very  same  things  tiiat  are  exhiUted  upon  the  sacred  page  of 
New  TestMBent  Scripture,  as  qwken  and  done  by  the  divine  ap. 
pointaeat  and  annobatioB}  aad  diat  this  be  extended  to  every  pos. 
slWe  inMance  <rf  uniformity,  withoat  additioii  or  diminution,  without 
inhwlucing  anything  of  private  opinion  or  doubtful  disputation  into 
the  public  profession  or  practice  of  the  Church.   Thus  and  thus 
h»ve  we  overtnred  to  all  inteatt  and  purposes,  as  may  be  clearly 
seen  by  consulting  the  overture  itself;  in  which,  however,  should 
anything  appear  not  sufficiently  explicit,  we  flatter  ourselves  it  may 
be  fully  understood  byiakinc  iMo  considentfcm  what  has  been  va- 
riously suggested  upon  this  important  subject  Uiroughout  the  whole 
of  these  premises ;  so  tiwt  if  any  due  degree  of  attentitm  be  paid,  we 
should  think  it  next  to  imposdl^  Oat  we  could  be  so  &r  miso^ar. 
stood  as  to  be  charged  with  Latitiidinarlanism  ia  any  anal  Tim  off 
the  word.   Here  we  have  proposed  but  one  desa^tioa  of  character 
as  eligible,  or,  indeed,  as  at  aU  adaissibk  to  the  rights  and  privileges 
of  Christianity.   This  description  of  character  we  have  defined  by 
certain  and  distinguishing  properties,  which  not  only  serve  to  dis- 
tinguish it  firon  every  other,  bat  ia  wUdi  aU  the  real  sut^ 
themselves  are  agreed,  without  one  excepUoa,  all  such  being 
mutnaUy  and  redprocaUy  acknowledged  by  eadi  odwr  as  legitimate 
meaibers  of     Church  of  God.  All  these,  noreovwr,  agraeiag  in  the 
indispensaUe  obUgation  of  their  unity,  and  in  the  one  rule  by  which 
it  is  instructed,  and  also  in  the  preceptive  nece5sity  of  an  entire  uni- 
formity  in  their  pubUc  profession  and  managements  for  promoting 
and  preserving  &i»  unity,  that  there  should  be  no  schism  in  the 
body,  but  that  all  the  members  should  have  tiie  same  care  one  for 
another;  yet  ia  BMi^  instances,  unhappily,  and,  w«  auiy  tmty  say 
involunUrily  diflfariag  through  misUke  and  mismanagement,  which 
it  is  our  hnmUe  deth«  and  endeavour  to  detect  and  remove,  by 
obviating  everything  that  causeth  diflFerence,  being  persuaded  Oat 
"J™^  "  indivisible  wherever  it  exists,  so  all  the  genuine 

0^  H>if  diMBtUiM  fro««rtificial  impediments,  must  and 


Declaration  and  Address 


203 


win  nmwtrily  fitll  in  togtther,  bt  all  on  one  tide,  onited  inoMpfO- 
tcmkn,  tdoiowledge  each  other  u  brethren,  and  love  as  children  of 
the  same  family.  For  this  purpose  we  have  overtnred  a  certain  aad 
determinate  abdication  of  the  mie,  to  which  we  prcMOM  there  can 
be  no  reasonable  objection,  and  which,  if  adopted  and  acted  upon, 
must,  we  think,  infallibly  produce  the  desired  effect;  unless  we 
shonld  suppose  that  to  say  and  do  what  is  expressly  said  and  done 
before  oar  eyes  upon  the, sacred  page,  would  offend  the  believer, 
or  that  a  strict  uniformity,  and  entire  Scriptural  sameness  in  profes- 
sion  and  practice,  would  produce  divisioos  and  offenses  a:  ::ong  those 
who  are  already  mdted  ia  one  qNrit,  OBe  Lerd,mw  &idi,oae  bqidsm, 
one  hope  of  their  calling,  and  in  one  God  and  Father  of  all,  who  is 
above  all,  and  through  all,  and  in  them  all,  as  is  confessedly  the  case 
widi  an  irf  thb  dianeter  Uiraaghoirt  all  the  Chafches.  To  indace  to 
this  we  have  abo  attempted  to  call,their  attention  to  the  heinous  nature 
and  awful  consequences  of  schinn,  and  to  that  evil  anti-Kriptural 
prindpte  from  whidi  it  necestufly  praoeeda.  W'^.  kave  likewise  en* 
deavoured  to  show,  we  humbly  think  with  demonsti.  jle  evidence, 
that  there  is  no  alternative  but  either  to  adopt  that  Scriptural  uni« 
formity  we  have  recommended,  or  else  contfaiBe  as  we  are,  bewildered 
in  schisms  and  overwhelmed  with  the  accursed  evils  inseparable 
from  such  a  state.  It  remains  now  with  our  brethren  to  determine 
upon  die  whole  of  these  premises,  to  adopt  or  to  nject,  as  they 
see  cause;  but,  in  the  meantime,  let  none  impeach  us  with  tte 
latitndinarian  expedient  of  substituting  a  vague,  indefinite  approba. 
tion  of  the  holy  Scriptures  as  an  alternative  •*  the  present  prac- 
tice of  making  the  approbation  of  human  standards  a  term  of 
ommunion ;  as  it  is  undeniably  evident  that  nothing  can  be  further 
from  our  intention.  Were  we  to  judge  of  what  we  humbly  propose 
and  urge  as  indispensr'ily  aeoetBary  for  the  reformation  and  unity 
of  dw  Church,  we  should  rather  ai^hend  that  there  was  reason 
to  fear  a  charge  of  a  very  different  nature ;  namely  t  that  we  aimed 
at  too  much  strictness,  both  as  to  the  description  of  character  which 
we  say  oe|^  only  to  be  admitted,  and  also  as  to  the  use  and  appli-i 
cation  of  the  rule.  But  should  this  be  the  case,  we  shall  cheerfully 
bear  with  it,  as  being  fiilly  satisfied  that  not  onty  the  eoaunoa 
seadmeat  of  all  apparendy  sincere,  intelligent,  and  prtcHcf^T  Chris- 
tians is  on  our  side,  but  that  also  the  plainest  and  mos  ample 
tostimonies  of  dte  ins{Mred  volume  suffidendy  attest  the  truth  aad 


204         Oeclaiation  and  Addreif 


prapiMtj  of  vbtt  we  plnd  fat,  u  eMeatkl  to  the  Scriptml  oahy 

and  parity  of  the  Christian  Church,  and  this,  we  humbly  presume, 
it  what  we  should  incessantly  aim  at  It  would  be  stmsfB,  indeed, 
U,in  contending  earnestly  for  the  frith  ow»  delivered  to  the  sainis, 

we  should  overlook  those  fruits  of  ri^teonsness,  that  manifest 
JiumiUty,  piety,  temperance,  justice,  and  charity,  w.thont  which 
faith  itself  is  dead,  being  akoe.  We  tmst  we  bave  not  so  learned 

Christ;  if  so  be  we  have  been  Uught  by  Him  as  the  truth  is  in 
Jesus,  we  must  have  learned  a  very  different  ksson  indeed.  While 
we  would,  therefore,  insist  vpoa  an  oitii*  eoofemity  to  At  Scrip- 
tures  in  profession,  that  we  might  aU  believe  and  speak  the  same 
things,  and  thus  be  perfectly  joined  together  in  the  same  mind  and 
in  the  same  judgment,  we  woold,  wtth  eqwd  scraprioaity,  fanbt 
npoi  and  look  for  an  entire  conformity  to  them  in  practice,  in  all 
those  whom  we  acknowledge  as  our  brethren  in  Christ   "  By  their 
fruits  ye  shall  know  them."  «  Not  every  one  Oat  att  nto  Me, 
Lord,  Lord,  shall  enter  into  the  kingdom  of  heaven;  but  he  that 
doeth  dte  will  of  My  Father  which  is  in  heaven.   Therefore  wlwtp- 
ever  heareth  those  sayings  of  Mine,  and  doeth  them  not,  A-n  be 
likened  unto  a  foolish  man  which  built  his  house  upon  the  sand. 
Woe  unto  you  scribes  and  Pharisees,  hypocrites,  fat  ye  say  and  do 
not."   We,  therefore,  conclude  that  to  advocate  vdtf  ahme,  bow- 
ever  desirable  in  itself  without  at  the  same  time  purging  the  Church 
of  apparently  nnianetified  chartcters,  even  of  all  that  cannot  show 
their  faith  by  th  -'r  works,  would  be,  at  best,  bat  a  poor,  «»pfriifh], 
skin-deep  reformation.   It  is  from  such  characters,  then,  as  the  pio> 
posed  reformation,  if  carried  into  effect  would  entirely  deprive  of  a 
name  and  a  place  in  the  Church,  that  we  have  the  greatest  reason  to 
apprehend  a  determined  and  obstinate  oppontioa.   And  alas !  there 
are  very  many  erf  tiiis  description,  and  in  many  pUces,  of  consider- 
able influence.    But  neither  should  this  discourage  us,  when  we  con- 
sider the  expressly  revealed  wfll  of  God  upon  this  point  Ezek.  xliv. 
6»  9,  with  M«t  ziii.  15, 17 ;  I  Cbr.  v.  6,  13,  with  many  other  Scrip- 
tures.    Nor,  in  the  end,  will  the  muhitude  of  unsanctified  professors 
which  the  proposed  reformation  wouM  necessarily  exclude,  have  any 
naaoa  to  lejoiee  In  die  on&iafiilness  «rf  &tm  that  either  through 
ignorance,  or  for  filthy  lucre  sake,  indulged  them  with  a  name  and 
place  in  the  Church  of  God.   These  un&ithfol  stewards,  these  iww 
a^taken  frieB<li»wUl  om  day  be  eonridend  by  ndi  aa  their  nMMt 


Declaration  and  AddicM  205 


cruel  and  treMheroiu  enemies.  These,  then,  are  our  wntinents 
upon  the  entire  mbject  of  Church  reibnnation }  callitLatitadinarinn- 
isa,or  Puritanisa,  or  whatfou  pleaatt  and  «Ur  is  the  nfcnution 

for  which  we  plead.  Thm,  upon  the  whole,  have  we  briefly  at- 
tempted to  point  out  tfMH  evils,  and  to  prevent  those  mistakes  which 
«c  evaMtfjr  dnire  to  sm  obviated  far  0m  general  peace,  welfiue, 
and  prosperity  of  the  Church  of  God.  Our  dear  brethren,  girlng 
credit  to  our  sincere  and  well-meant  intention,  wiU  charitably  ea- 
cose  I M  imperftctiou  of  our  tenble  pcrfarmaacc,  and  by  die  assist- 
ance of  their  better  judgment  correct  those  misUkes,  and  supply  those 
deficiencies  which  in  a  first  attempt  of  this  nature  may  have  escaped 
our  notice.  We  af«  aotry,  ia  dM  meantlM,  to  have  fidt  a  aeeciritf 
of  approaching  so  near  the  borders  of  controversy,  by  briefly  attempt- 
ing to  answer  otgections  which  we  plainly  foresaw  would,  through 
mistake  or  prejudice,  be  made  against  oar  proceedings:  eoBtwweisy 
making  no  part  of  our  intended  plan.  But  such  objections  and  sur- 
mises having  already  reached  our  ears  from  diflfierent  quarters,  we 
thought  it  necessary  to  attend  to  Aea,  dat,  fajr  so  doin^  we  ad^t 
not  only  prevent  mistakes,  but  also  save  our  friends  the  trouble  of 
entering  into  verbal  disputes  in  order  to  remove  them,  and  thus 
prevent,  as  much  as  possible,  dmt  neat  uaiuppf  of  all  ptactieet 
sanctioned  by  the  pUusible  pretense  of  zeal  for  the  truth — religious 
controversy  among  professors.  We  would,  therefore,  humbly  advise 
our  friends  to  concur  with  us  in  our  professed  and  sincere  M^ntiwi 
to  avoid  this  evU  practice.  Let  it  suffice  to  put  into  the  hands  of 
such  as  desire  information  what  we  hereby  publish  for  that  purpose. 
If  this,  however,  should  not  satisfy,  let  them  give  in  their  objecdeH 
in  writing;  we  shall  thankfully  receive,  and  seriously  consider,  with 
an  doe  attentkm,  whatever  comes  before  us  in  this  way ;  but  verbal 
controversy  we  absolutely  refuse.  Let  none  imagine  that  by  so  say* 
ing,  we  mean  to  diiraade  Christians  from  afibrding  all  the  assistance 
diey  can  to  each  other  as  humble  inquirers  after  truth.  To  de- 
cline this  friendly  office  would  be  to  refuse  the  performance  of  an 
important  duty.  But  certainly  diere  is  a  manifest  difference  between 
speakfaqi;  die  truth  in  love  for  the  edificatkm  of  our  brethren,  and 
attackii^  each  other  with  a  spirit  of  controversial  hostility,  to  confute 
and  prove  each  other  wrong.  We  believe  it  is  rare  to  find  one  in- 
stance <rf  ftb  kind  at  arguing  that  does  not  terminate  in  iHttemess. 
Let  us,  dierefore,  caadoasly  avoid  it  Our  Lord  says,  Matt,  xvii  7: 


2o6  Declaration  and  Address 


Wot  me  tlM  world  boeonM  of  oOieiun.''  Scott,  in  hit  ineoM». 
•Ut  work  btdjr  pobiklMd  ia  tU«  eosntry.  called  hii  Family  mtU, 
obunrea  in  hit  notes  upon  thU  place, « that  our  Lord  here  intend*  oil 
Iheie  evils  within  tho  Chorch  which  prejndice  men's  minds  against 
Hh  rdigioa,  or  tmf  doetrinn  oTit  The  scandalous  lives,  horrible 
oppreuions,  cruelties,  and  iniquities  of  men  called  Christians;  thoir 
divisions  and  bloody  contentions;  their  idolatries  and  superstitions, 
are  at  this  day  the  /rrw/  cfetun  and  amut  of , tumbling,  to  Jews, 
Mohammedans,  and  Pagans  in  all  the  four  quarters  of  the  globe,  sad 
they  furnish  infideb  of  every  description  with  their  most  dangeroos 
weapoas  against  thetrath.  The  acrimonioas  controversies  sgiuted 
among  those  who  agree  in  the  principal  doctrines  of  the  Gospel,  and 
their  mutual  contempt  and  revUings  of  each  other,  together  with  the 
wlnTagant  notions  and  wicked  pnetktt  fanad  among  them,  form 
the  grand  prejudice  in  the  minds  of  mulritudes  against  evangelical  r«< 
ligion,  and  harden  the  hearts  of  heretics,  Pharisees,  disguised  infidels, 
•nd  careless  sinatr*  sgaiait  tiw  traUu  of      Goqid.   Ia  dicst  aad 
anmberless  other  ways,  i»  may  be  said :  •  Woe  unto  the  world  beeauso 
of  oftnses,'  for  the  devil,  the  sower  of  thcK  Ures,  makes  oh  of  them 
ia  deceiving  the  aatfcms  of  die  eartii  aad  ia  mwderiag  dM  noli  of 
■ta.   In  the  present  state  of  human  nature,  it  must  needs  be  that 
wch  offenses  should  intervene,  and  God  has  wise  and  ri^hteoiu 
reasons  for  permittiat  thtm;  yet  we  shorid  eoarider  it    tkc  grert- 
est  of  evils  to  be  accessory  to  th  destruction  of  souls ;  and  an  awful 
woe  is  denounced  against  every  one  whose  delusions  or  crimes  thus 
stumble  men  and  set  them  against  die  only  aMdiod  of  fwhrrtioB.'* 
We  conclude  wid»  an  extract  from  the  Boston  Anthology,  which, 
widi  too  many  of  the  same  kind  that  might  be  adduced,  furnish  a 
mournful  comment  upon  die  text ;  we  mean,  upon  the  apnewfal  mb. 
ject  (tf  our  waful  diviskms  and  corruptions.   The  following  reply  to 
tilt  Rev.  Mr.  Cram,  missionary  from  Massachusetts  to  the  Senecas, 
was  made  by  the  principal  chiefs  and  warriors  of  the  six  nation  ia 
councU  assembled  at  BuflUo  creek.  State  of  New  York,  in  the  pres- 
•act  of  dw  agent  of  die  United  States  for  Indian  affairs,  in  die  sum- 
mer of  1805.   « I  am  come,  brethren,"  said  die  missionary,  to 
enlighten  your  minds  and  to  instruct  you  how  to  worship  die  great 
Soiritatreetbiy  to  His  win,  and  to  preach  to  yon  die  Gospel  of  His 
Son  Jesus  Christ.   There  is  but  one  way  to  serve  God,  and  if  you  do 
nst  eiabracc  die  right  way,  you  cannot  bt  hapfiy  heicafin."  To 


Oeclanuioa  aod  AddrcM 


207 


which  they  reply:  "Brother,  we  ondentaiid  th«t  yoar  religion  it 
written  in  a  book.  Yon  mj  thM  there  is  bm  oat  way  to  worship 
nd  em*  the         Spirit  If  thm  bt  Urt  oi*  wUgion,  why  do 
you  white  people  differ  so  much  about  it  ?   Why  not  all  agree  as  you 
can  all  read  the  booli?  Brother,  we  do  not  understand  these  thingl 
We  an  told  yo«  nUfioa  was  ghrca  to  yonr  fcrtfathers;  we,  also, 
hare  a  religion  which  was  giren  to  our  forefathers ;  it  teaches  us  to 
be  tAamifiti  for  all  the  <avoars  we  receive ;  to  Uvt  om  another,  and 
to  be  MMiad.  We  nerer  qoaird  abowt  rdigioii.  We  are  icrid  yon 
hare  been  preaching  to  the  white  people  in  this  pUce.   Those  peo- 
pie  are  our  neighbours,  we  are  acquainted  with  them.   We  will  wait 
a  litde  to  see  what  effect  yoorpniicifav  has  «poB«iM».   If  we  find 
it  does  thcas  good,  makes  them  Attutt,  and  Uis  disposed  to  cheat 
Indians,  wt  will  then  consider  again  of  what  you  have  said." 
Thus  closed  the  conference.  Afau,  poor  paoplei  how  do  o«r 
visions  and  corruptions  stand  in  your  way!   What  a  pity  that  you 
find  tts  not  upon  original  ground,  such  as  the  mfoaOn  left  the  primi- 
tive Churches  t   Had  we  but  exhibited  to  yw  theb  anity  and  charity  1 
their  humble,  honest,  and  affectionate  deportment  towards  each  other 
and  towards  aU  men,  you  wonld  not  have  had  those  evil  and  shame- 
ful things  to  object  to  our  heij  religion,  and  to  prt;{«dice  yew  Hrr't 
ai^nst  it   Bnt  your  conversion,  it  seems.  awaiU  our  reformation ; 
awaits  ew  retna  to  primitive  unity  and  love.   To  this  may  the  God 
of  mercy  speedily  restore  us,  both  for  your  ukes  and  our  own,  diat 
//m  way  may  be  known  upon  eardi,  and  His  saving  health  among  all 
P«»P1«        Thee,  O  God  i  let  aU  the  people  praise 


Potttcript 


T*l  p«bHealioB  of  the  fercfoiac  address  has  been  delayed  much 
longer  than  was  at  first  expected,  through  an  unforeseen  difficulty  of 
obuining  paper  of  the  quality  intended.  This  difficulty  and  deten- 
tioB  has  dse  iaicrfcred  wiA  the  paWcatfcm  of  die  discourse  de- 
livered at  the  first  general  meeting  of  the  society,  held  in  Wash- 
ington, November  ad,  in  pnmianca  of  resolntioa  VII,  which 
discourse  the  enaadttee  has  rtqaasM  Mr.  Caapb^  to  hav« 

JordMtpunM;  At 


3o8         Declmion  and  Addren 

tt^toit  MMMjr  Mtlingor  the  coauBittce.  Dtemhet  14.  Mm 
i*5|tio»  VI.)  ih«  fcUowtag  conddmltoM  airi  fcr  Z 

~  -ijrtofinto  effect  the  highlj  intererting  «k1  compreWiy. 
•BfWt  or  ON  foregoing  addreu  were  wbmitted  ud  nceived  witb 
approbetioD.  tIz  :  That  cowidering  the  wry««t»i,,«rftaq«t««t 
!!if  i^"^  *•  "  "Pecified  in  the  foregoing 

^  w«  piopoM  lad  urge  the  neceHit/of  •  tborouch 

reform.  t.on  In  dl  thtep  dril  .nd  religkm,  mcorUw  to  Iho  w«tl  of 
^^*J2  iSJ?*^"'  «I»3highly  ftvourc  . 

TT?  ^  ••P^y thta  country,  where  the  Loitl 

has  been  gndously  pleased  to  fiiTour  Hu  piofcrt»p«»hwftWi«A 
^I»l.  opport«niti..  for  the  prosecution  .nd  accomplhlTmof  thoM 
M«Md  «rf  dHinbk  purposes,  it  behcore.  us.  in  so  doing,  to  exert 
our  utmost  energies  m  every  powible  direction  that  may  eoUm  to 
render  «ccmW  this  «dao«.  .ad  imporUnt  undert.king.^^ 

the  iSj^  ^^'^r  agreed  upon  «d  recoL.e«led  a. 
the  fawgou^  peges.  there  yet  remain  two  things  of  iw«n|lygr«t 

-SwrT^  ;  and  also  M  it  .ppem  to  bo 

A  "L*"  fo'  "ceruin. 

«l~r  .ge..wWd.  til.  Iktog.  fat«ded.  if  duly  executed. 

ZSjrrtr'^''**''^*'**'"?"^""-  Thefirstoftheseir. 
catechetical  exhibition  of  the  fullaea.  ud  piedsiM  of  the  holy  Scrip- 
tures  upon  the  entir.  n^H^^  a>fM^^  ^ii^^^^Zx 
wmplete  syrtem  of  iailh  «d  duty  expressly  contained  in  the  laiwd 

^wlSri??""*-   ^•««^»W«H»««hW  fa.  periodical 

wiow  MtfehrirtiM  enormities  iwowtions  ud  corruptions,  which 
.^ct  the  Christian  Church,  which  eo««««,  „d  oppo^Tl^IC 

««*  of  tlie  Red«wer'.  kmgdom  upon  earth ;  by  »e«.  of  which  u 
nfimtely  good  and  graciou.  God  ha.  derig^d  to  ble»  the  n,»^ 
toa«elio»te  «  much m po.dble  the  preeent  wretched  and  suffering 
^of  «uldBd;  upon  die  nccess  and  ertablfahment  of  which  de- 
P«4.  fte  spmtual  and  temporal  welfiue  of  ««y  fadWdmJ  of  tho 

mufwns  »  contact  and  oppoee  tbe  mterest  of  tU.  benign  and 


ao9 


gndSM  favliMiM  flf  ilfailt  |00dMH  Mid  WHUCft  btOOMt  SB  trtt 

of  no  tmall  magnitsde,  bow  trifliag  foertr  it  migiitotherwiatapptM'. 
»  Take  w  Um  frMu»,thaUak  foxMtibatapoU  tlMTiaMt  for  owviM 
taadtr  gnpw.'*  Cut  %  1$.  Saek  a  p^NhnHoa  Ami  tbt 

—  ...  ^.  ^  .^^^^  liiiiwliniimii 

ntrtitifm  Monitor. 

Tht  ferM  of  llMM.  nnatly.  •  calMiNded  tiUUlkB  of  tlM  fcO. 
ntu  and  precision  of  the  sacred  Scripturet  wfim  Uie  entirt  subject  of 
fiutli  and  doty  wonld,  if  daly  ezerated,  dnaoMtnbly  oviac*  thoir 


private  judgment;  and  would,  at  the  same  time,  inevitably  lead  the 
profeasinffsabject  to  laam  rrerything,  req>ccting  his  frith  and  duty, 
at  dM  awaih  of  God,  wMkoat  aqr  lafcranea  to  inaMi  aattorfty-^ 

the  judgment  or  opinions  of  men.  This  would,  at  once,  free  the 
great  majority  of  proteiing  Cairistians  from  that  per^exiag  aacet • 
taiatyaad  iaapHGll  MA  toiriddi  aoaM^rof  Ana  aiaadi^pay 
subjected,  by  the  interposition  of  human  definitions  and  opinions  be- 
tween them  and  the  Bible ;  many  of  which  are  erroneous;  and  also 
many  of  which  they  ara  aaabb  to  aartnHaail.  in  at  todatonaiMflMi- 
tainly,  whether  they  be  jvst  and  Scriptural,  or  not.  By  such  an  ex- 
hibition, therefore,  would  professed  Christians  be  delivered,  not  only 
fioai  dMM  parpluiag  aad  daafHmn  evils  (ottafar  M^"  hf  tUa 
neaaa,  "no  longer  standing  in  the  wisdom  of  men,  but  in  the  powc 
of  God ;  not  in  the  words  which  man's  wisdom  teacheth,  but  whica 
the  Holy  Ghost  teacheth,")  but  they  would  also  baaoaa  batter  a«. 
quaiated  with  the  Scriptures  of  truth— with  that  all-important  word 
which  shall  judge  than  in  the  kst  day:— and  at  the  same  time, 
would  come  to  possess  a  mudi  more  ample  and  enlarged  view  of  Aa 
alone  sufficttnqr  and  perfectian  *ht  Scriptures  themselves ;  advan- 
uges  IfacM  of  ao  suH  aMMsc  the  interest  of  Christianity.  A 
perfbrmance  of  this  aataia  Brig  widi  appaiaat  praprit^r  te  flaBad 
the  Christian  Catechism. 

la  comeqaeaee  of  diaae  eeorideratioBS  it  is  proposed  and  intended, 
with  the  approbation  and  under  the  patronage  of  the  Christian  Asso- 
ciation of  ^aahiagtoo,  to  forward  as  &st  as  potaiUe  die  pnblicatiaa 
of  dw  works  above  deacribad,  vlt  t  T'j  publish  in  anabers  nondily 
by  subscription,  commencing  with  the  year  1 8  io—«  work  entitled  the 
Christian  Monitor,  eadi  namber  to  consist  of  34  pages,  stitdiad  in 
nj(  ewli»^  and  paper  as  iiidto  faragoiBgi 


210  Declaration  and  Address 


Tht  Bambers  to  be  delivered  to  the  salieeriben  at  Uie  wqucUy 
pUtce*  iq^inted  for  distribution.  The  execution  of  this  work  to 
commence  as  soon  as  500  annual  subscribers  can  be  obtained.  It  is 
to  be  understood  that  "  number  for  each  month  will  be  dsIyd^Ttted, 
though  it  is  probable  that  the  first  two  or  three  numbers  may  come 
together,  as  it  is  not  likely  that  the  number  of  subscribers  above 
specified  can  be  <d>tained  in  time  to  comneace  Urn  paUkatiMi  ia  the 
month  of  Jamuuy,  now  so  near  at  hand. 

Also  to  prepare  for  the  press  and  proceed  to  publish  as  soon  as  a 
competent  number  of  subscribers  can  be  obtained,  a  work  entitled  tlw 
Christian  Catechism,  to  consist  of  upwards  of  one  hundred  pages, 
type  and  paper  as  above,  price  50  cents.  There  will  be  prefixed  to 
this  work  a  dissertation  upon  the  perfection  and  sufficiency  of  the  holy 
Scriptures;  in  which  care  will  be  taken  to  detect  and  expose  that  un- 
happy ingennity  which  has  been  so  frequently  exerted  to  prevent 
and  wrest  them  from  the  obvkms  purpose  for  which  they  w*n 
gnckwsly  designed. 


Bibliography 


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Baxter,  Richard.     The  Practical  Works  of  Richard  Baxter."  1707. 
Boanwif  James  Benign.  «  Histonr  of  the  VariatioBs  <«f  the  PnlM- 

tant  Chntches.^'  ards.  Sadlitr  editkm.  18S4. 
Boston,  Thomas.   <•  Human  Nature  in  its  Fourfold  State."  1771. 
Brown,  John  T.   »  Churches  of  Christ."  1904. 
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CampbcU,  Aknnder.    Tie  CArisham  Mm/Hsi.  UoaiUTpMtodkaL 

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Tlkt  Millennial  Harbim^tr,    Mmithly  ftr^Mlknl.  183O- 
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«•  Debate  With  Robert  Owen."  1829. 

"  Debate  With  Bishop  John  B.  Purcell."  1817 

"  Debate  With  N.  L.  Rice."  1843. 

Dorchester,  Daniel.     History  of  Cluistianity  in  the  United  States." 
1888. 

DowdiBg,W.C  '«T1ttlifeMMlCoriMpoBdnnof  GMntOlix. 
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Usher,  Edward.   •<  The  Mamw  «f  Modem  Divinity."  DttwMa 
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Garrison,  J.  H.   «  The  Story  «rf  a  Century."  1909. 

"  Christian  Union.'^  1906. 
Garrison,  W.  E.   <«  Alexander  Campbell's  Theology."  1900. 

Gates,  Errett.   "  The  Early  RdatioB  aad  SepMBtiMi  of  Budita  and 

Disciples."  1904. 

GvafioB,T.  W.  MLifcof  AkxaadnrCuqpbdL"  1897. 

Gtolias,  Hugo.  "The  Righto <tf War aadrtaM."  evob.  Boo^ 
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HaUme,  Aknnder.  •«  lives  of  R^eit  sad  Tmms  A.  HaUaae." 
iSsa.  ' 

Hod^F.  A.  "ThePlwandHiePioDeenin^nigiBia."  1905. 
Hurst,  John  F.   «  Short  History  of  the  Christian  Chndk"  ilpa. 
Jeter,  J.  B.   "  Campbellism  Examined."  1855. 

John-  "  An  EsMyCoBCtfBiBg  HamaaVadafitaadiiig."  a 

ail 


Bibliography 

McLean,  A.     Akxuder  GunpbeU  u  a  Ptreachcr.''  1908. 

Moore,  W.  T.   •«  History  of  the  Disciples  of  Christ."  1909 

'''""Histo;yleri;;"^a  """^ 
Richardson,  Robert.    "  Memoirs  of  Alexander  Campbell."  1868 
'^'TS5'-^'*"  "'^^^  Contract"   Twer  edition. 

Stillingfleet,  Edward.    "  Irenicum."  1663. 
Stone,  B.W.     Antobiograidiy  of  B.  W.  Stone."  1846. 
Tyler,  «  History  of  the  Oiidptefc"  Americaa  Chwch  Hit- 

(ory  series.  1894. 

Van  Kirk,  Hiram.   «  The  Rise  of  the  Current  Reforautffcm."  1907 
WhiUitt,W.  H.   "Origin  of  the  Disciples  of  Christ"  1888. 
WiIlett,H.  L.   "Our  Plea  for  Union  and  the  Present  Crisis."  1901 
Williams,  John  A.   "  Life  of  John  Smith."  1(70. 
Wiuius,  Herman    "  The  Economy  of  the  Cortaaats  Between  God 
andRlan."   3  vols.   Kirk  eiUtioii.  1804. 

^°'*°*'uSm."'  I'iS!'*""***  Ad»o«tiaf  Cliwti« 


OTHER  BOOKS  BY 

PBTER  AINSLIE 


God  and  Me 

Behig  *  Brirf  MMual  •/ thi  PrueipUs  th*t  Mskt  far  a 
CUser  Relations  hip  ^tht  Belitver  with  Gtd 

Fourth  Edition.  lamo,  48  pafeib  Boud,  ac  oeatt.  PBUulied 
also  in  London  and  India.   Tran&led  iaio  HiaoL 

BliiMp  Mm  H.  Viaoaat,  CYaa^mjt^x  « Every  morning  I  read 
a  page  or  two  of  <God  and  Me,'  tiHridi  hw  been  especially  comfort- 
ing. Such  books  terve  at  ataileoftheinitnrof  IttefiMBtiwcwia 
thai  good  people  hand  me." 

RMr.AlKLin|)rlt,EdiiiAw|^Seol]aad,  nysi  ••«God  •adlle'- 
nrst  rate." 

It  Bta.  iMi  KlMrirl,  England,  says :  « I  hope  *God  and  lie ' 
may  be  a  means  of  helping  many  young  friends." 

"  He  StUdard,"  Chicago,  says :  "  It  is  an  exquisite  booklet,  a  ver- 
It"  (e  casket  of  jewels.  It  is  a  worthy  vadt  mecum  for  every  believer." 

<ev.  Qeorfe  H.  Morrlaoa,  Glasgow,  Scotland,  says :  «  It  is  fresh 
and  strong,  and,  above  all,  it  rings  true  to  a  deep  personal  experience. 
Tliat  is  what  makes  its  appeal  to  others  so  powerful." 

Rsv.  H.  W.  Webb-Pepbc,  Prebendary,  St.  Paul's  Cathedral,  Lon- 
doa,  says :  "  I  am  aUe  to  say  with  some  confidence  that  I  think  it 
exceedingly  helpful  to  any  young  Christian.  The  thonohts  ai«  good, 
the  poetry  is  weU  chosen,  and  vf/^atSmtdOoehytatd  ia  well 
and  thoughtfully  made." 

Rev.  Ckirles  H.  DoM,  Minister  EnUw  Pbce  Baptist  a.nrc\  Bal- 
timore, says :  « I  have  been  having  some  precious  howrc  w<di  the 
book  entided  •  God  and  Me.'  It  is  a  rare  pra^ctfaa.  It  ncwMUBi 
the  spiritualizing  power  of  tiie  tiw  dcvotkmal  maanL  Hm  Iteniy 
flavour  throughout  is  delightiuL" 

9r  Ml  Kbk,  Engind,  says :  « I  cannot  help  thinking  that  the 
a^w  hM  acconnliAed  bb  object,  for  'God  and  Me 'is  piUiily 
brtefmd  a  faodt  likely  to  build  up  a  strong  Christian  character." 
.  T.  H,  Wir^^  Virginia,  says :  "  I  commend  this  book  for 

daily  readtaf  to  aU  who  de&«  truly  to  strive  far  ck»er  fsUowship 
with  God."  *^ 

■a-^'f^  J*«=''*'n,  Miss.,  says:  "It  is  well  written,  giving 

Biblical  and  moral  truths  in  an  interesting  and  attractive  style." 

PreiMent  Waldo  Newcoaier,  National  Exchange  Bank,  Baltimore, 
says: I  have  found  it  a  wonderfully  interesting  and  satisfying  hodk." 

Rev.  J.  Staart  Holdea,  London,  England,  «mt  *•!  aniriadto 
testify  to  the  helpfulness  of  <  God  and  Me.'  " 

"Baltiawre  Methodlat,"  Baltimore,  says:  "It  is  comprehensive,, 
clear,  conclusive  and  free  from  all  doiominational  bin   e  bode  that 
any  pastor        place  in  the  hands  of  his  young  oomem  wtt  a 
taintydiatitirillpcovelKlpfidtothcai." 


Mj  Brother  and  I 

Akfg  0  Britf  MMuultfthe  PrintipUt  thtt  M*kt  for  * 

Wider  Brothtrhoed  with  «U  MtuMad 
12  mo,  6i  pages.    Board,  25  cents. 

Rev.  W.  T.  MuBtaf,  Rector  Trinity  Church,  New  York,  savs :  *•  I 
am  impressed  both  by  the  wisdom  of  its  counsel  ud  bTtlw  bcMtv 

of  Its  spirit."  ^  o^mf 

Rer.  Oliver  Hockel,  Minister  Assocute  CongiMMionl  Church. 
Baltimore,  says:  -  It  is  a  muOum  in  /«««ii?!m^ridi S 
itnal  truth  and  so  much  sanctified  common  waw  in  too  few  mm. 
It  IS  of  the  flavour  of  a  spiritaal  dame."  I'V* 

.n!I  T5f  books-.  God  and  Me ' 

and  •  My  Brother  and  I  '--cover  the  whole  range  of  the  highest  spir- 
itual  feUowship»  Uie  feUowship  of  love-love  to  God  and  love  to 
.  **f*  of  brotherhood  in  a  helpful,  practical 
my,  sbowiM  that  the  true  idea  of  brotherhood  oouiits  ia  tte  burial 
Of  self  and  the  surrender  to  our  fellow  men." 

"Ntw  Vark  Chriitlu  Advocate,"  New  York,  says :  « A  timely 
pook,  leaning  towards  the  socializing  tendency  of  r.esent  day  relia- 

n  « ^^^^^ '  ''^^  ***'ed  and  has  some  new  ideafc^ 
•  h  ^■"■««»  Minister  First  Baptist  Church,  Baltimore, 
says :  It  is  fine  and  fragrant,  freighted  with  the  good  things  of  the 
garden  of  the  Lord,  where  the  author  found  them  and  whence  he 
Drought  them  for  those  who  are  his  brothers  in  indissoluble  bonds.  It 

?rRev  AX?f'r5''t-.  \b"^*<L''«^artlove,tnttt««le»dm«.'' 
lav. .  ..  T^*"  ?-.,"^taiolvh|,  Rector  St.  Paul's  Church,  Baltimore, 
says:  "The  spirit  is  so  interpretive  of  what  is  tndy  and  broadly 
fraternal,  what  wiU  make  for  mutual  undw^dins  Mid  allowance 
'^V  Th^^LS  8?>d-  I  find  ia  ttthe  vi«onl!?d  Srt ofTn^ty'' 
Rev.  W.  H.  l&»^rti,  Stated  Qerk  Geneiml  Assembly  of  the  Presby- 
wa^.tS^H^'^S^*^,^JJ•'«:  «  it  is  verj  readable  a?d 
1  ^  •ttentioii.   It  evinces  a  remarkable  power  in  the 

<^  wgpwiag  cencgitioni  of  truth." 
l-l-Tr*?^  SiMlMl,'' Cincinnati,  O.,  says :  "  It  is  a  volume  of  rare 
?'  ,1V.  f        °'  meditations  on  att  the  anecte  udtr  wh^ 
one  should  deal  with  his  brother  man."  -T"*-  wawn 

»l9llf^.^!?**?**  "     discusses  with 

rewent  spirit  and  clear  discerning  eye  those  fundamenul  principles 
Of  tjue  socialism,  which  are  found  in  the  word  of  God.  No  one  can 
read  the  book  sympathetically  without  being  drawn  closer  to  God. 
as  his  heart  makes  a  larger  place  for  the  •  other  man.' " 

PresMent  P.  D.  Kershoer,  Texas  Christian  University.  Fort  Worth, 
tt^v  ^yi''  "  I'  a  gem— exquisite  in  thought  and  rich  in  itssettins 
of  limpid  truth.  There  is  a  sense  of  delightful  fitness  about  ever? 
phrase,  which,  as  is  also  true  of « God  and  iitesistiUy  nealb^ 
'apples  of  gold  in  pictures  of  silver.'"  ' 

Rev.  W.  C.  Bitting,  Minister  Second  Baptist  Chudi.  St  Loois. 
tel'SwI'i"'"''*  ««»  it  thw«*»  withgwrtfatwwtMdirjto: 


Among  the  Gospels  and  the  Acts 

Being  mm  Exfuittry  and  Dtvitunsl  Stath  in  tht 
1^1  if  CMtt  Mi  tht  First  Thirty  THtri 
History  of  His  Church 
I  amo,  410  pages.    Cloth,  net  f  1.00;  10  cents  postage. 
*'  TIm  Watchnu,"  Boston,  says :  «  This  is  one  of  the  most  useful 
books  dealing  with  these  subjects  that  has  appeared  for  a  long  time." 

"The  ReiigiMS  TcletMpc,"  Dayton,  O.,  says :  "There  is  noihine 
superior  as  to  the  arrangement,  the  style  or  the  diction.  The  Goapu 
writings  are  studied  iaottendadrwodugivM  a  rMttb^wpoii* 
tory  treatment." 

**  The  Standard,"  Giicago,  says :  «•  It  is  illuminated  by  pertinent 
historical  or  literary  material  which  the  author  has  gathered  from  a 
wide  range  of  reading." 

ofha BaitbMCt  Amuiam,"  Baltiniore, Myi:  " Everycomment is 
pertiaent  and  vied ;  sdmbudy,  wiAoirt  being  pedantic;  fitted  for  the 
workman  who  wants  an  imjplenwBt,  ai  wdl  as  far  tte  stodort  iriw 
sedts  troth;  always  adapted  to  the  beUerer  whose  desbe  is  to 
obtain  spiritual  nutriment." 

Tie  New  Yorlc  Obsenrer."  New  York,  says :« It  is  a  beantifid 
book,  presenting  a  common-sense  plan  of  study  for  busy  people." 

The  Christhu  Badcavor  World,"  Boston,  says :  «  Beginners  will 
find  hdp  is  tbcir  sta^  of  the  Bible  by  die  perwal  of  tUa  book." 


The  Signs  of  His  Coining 

Mting  M  Brkf  Argument  for  tht  lmwdmtwt$  ^  Ov 

Ltrd's  Second  Coma^ 

Second  Edition.   42  pages,  10  cents. 

Rev.  0.  Caaipbell  Morgaa,  London,  England,  says :  It  seems  to 
me  to  be  a  book  most  timely  and  its  freshness  and  force  should  make 
it  valnable.  I  trust  that  it  may  get  into  the  hands  of  very  many, 
who  are  wilfiilly  or  ignorandy  indifferent  to  the  blessed  hope  of  the 
Church." 

«*TlH  Christlaa  Caataty,"  CUeafOk  HL,  aayst  «It  is  So^taml 
and  well  argued." 


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tHng  a  Brief  Study  Includtng  a  System  of  Ftnt 
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?nf.  iMsr  Orr,  Ghugow, Scotland,  says:  "ItiswaB  |Imm^ 

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